UC-NRLF 


Fruits  of  Solitude 


Reflections 
to  the  C 


YQ     QMIVAflQk43     MA 
•Die*      JAMieinO     3H 
-8IH    3  N't,,- 
/^ 


xims  Relating 
)f  Human 


O     I/I  O  I  T  O  O  Q  O  W  ^  3  R 
MOfl^      HIATRAe       U 
^    3MT    Ml    3«UT 
JADIJROT 


R.  R.  DONNELLE\    &  SONS  COMPANY 
CH  MCMVI 


WILLIAM    P  E  N  N 


REPRODUJCTIQN  OF  AN  ENGRAVING  BY 
J  .  S  A  R  T  A  I  N  F  R  p  M  THE  ORIGINAL  PIC 
TU  RE  IN  THE  POSSESSION  OFTMEHTS 
TORICAb  SOCIETY  OF  P  EN  N  S  Y  l_  VA  N  !  A 
PAINTED  FROM  LIFE  IN  1666. 


JTfje  ILakrsftir  tf  lassirs 


Fruits  of  Solitude 

Reflections  and  Maxims  Relating 

to  the  Conduct  of  Human 

Life 


WILLIAM    PENN 


The  Eleventh  Edition 
Reprinted 


R.  R.  DONNELLEY  &  SONS  COMPANY 

CHRISTMAS,  MCMVI 


'  preface 


THE  publishers  feel  that  they  have  been 
fortunate  in  their  discovery  of  William 
Penn's  Fruits  of  Solitude  for  the  fourth 
volume  of  the  Lakeside  Classics.  Although  the 
book  was  immensely  popular  during  the  latter 
half  of  the  eighteenth  century,  yet  the  scattered 
volumes  of  its  many  editions  have  found  their 
way  to  but  few  private  libraries,  and  the  work 
is  to-day  almost  unknown.  Still,  it  possesses 
the  same  charm  that  carried  it  through  its  early 
editions. 

The  publication  of  the  book  as  an  American 
classic  may  and  undoubtedly  will  be  questioned, 
but  Penn's  connection  with  the  early  history  and 
settlement  of  the  country  warrants  the  extension 
of  the  claim  of  America  to  anything  connected 
with  him. 

Although  the  Maxims  were  first  published  in 
England,  as  Mr.  John  Vance  Cheney,  the  edi 
tor  of  the  present  edition,  informs  the  reader 
in  his  Introductory  Note,  yet  the  volume  from 
which  this  edition  is  copied  was  printed  in 
Philadelphia  in  1797,  presumably  on  type  cast 
in  the  young  republic. 

Thus  the  publishers  of  the  Lakeside  Classics 
justify  in  a  twofold  manner  the  inclusion  of 

5 


'  preface 


Penn's  Reflections  and  Maxims  in  that  series 
as  an  American  classic. 

In  reprinting,  the  editor  has  made  very  few 
changes  from  the  text  of  the  copy  reprinted, 
confining  himself  in  this  matter  mainly  to  glar 
ing  typographical  errors.  Many  of  these  latter, 
however,  he  has  allowed  to  be  perpetuated  in 
the  present  edition. 

The  publishers  again  wish  to  acknowledge 
their  indebtedness  to  John  Vance  Cheney,  who 
has  consented  to  act  as  editor  for  another  year. 

THE   PUBLISHERS. 
CHRISTMAS,  1906. 


Slntrotwctor? 


IT  is  not  strange  that  William  Penn,  trav 
eller,  legislator,  sectary,  controvertist,  man 
of  affairs,  counsellor  to  kings,  and  withal 
follower,  from  youth  up,  of  the  ' '  inward  light, ' ' 
should  decide,  at  forty-eight  years  of  age,  that 
he  had  certain  wise,  serene  words  to  say  to  the 
world.  He  would  not,  as  he  had  oft  before, 
whet  his  tongue  like  a  sword;  the  voice  should 
be  dispassionate,  tempered  by  the  singular 
sweetness  of  his  native  disposition.  Familiar, 
long  since,  with  the  halls  of  royalty,  even  with 
the  glitter  of  the  court  of  Louis  XIV. ;  equally 
well  acquainted  with  the  barren  silences  of  the 
dungeon ;  censor  of  his  time ;  champion  of 
civil  and  religious  liberty;  philosopher  and 
friend  to  every  brother  in  trouble;  founder  of 
a  transatlantic  commonwealth, — he  felt  now 
to  press  out,  drop  by  drop,  the  honey  of  all 
this  varied  experience,  to  make  visible  and 
fixed  those  broodings  of  the  "tender  spirit," 
—  quiet,  gracious  expressions  of  the  rich  har 
vest  of  life. 

"The  eternal  stars,"  says  Carlyle,  "shine 

out  as  soon  as  it  is  dark  enough."     It  was  in 

the   night   of  retirement    that    our   author  — 

temporarily  deposed  from  the  governorship  of 

7 


^Fntrotmctorp  l^ote 


Pennsylvania  —  began,  in  the  year  1692,  to 
set  down  the  present  apothegms.  "  Nor  can 
we  fall  below  the  arms  of  God,  how  low 
soever  we  fall":  here  is  the  key-note  of  them, 
happy  in  phrase  as  wholesome  in  substance. 

The  publishers  of  the  Lakeside  Classics  are 
to  be  congratulated  on  the  decision  to  include 
this  genuine  classic  in  the  series  named,  and  so 
lay,  in  simple  and  chaste  attire,  this  very 
early  American  book  once  more  before  Ameri 
can  readers.  While  Penn  is  neither  Anto 
ninus  nor  Epictetus,  he  has  no  small  share  of 
their  wisdom.  He  has,  moreover,  what  is  rare 
as  wisdom,  and  what  alone  gives  wisdom 
access,  —  amiability,  radiance,  youthful  enthu 
siasm,  insistent  charm.  It  was  these  qualities 
that  moved  Robert  Louis  Stevenson  to  write 
in  a  copy  of  the  Maxims  the  following  memo 
rable  words:  "For  while  just  now  we  are  so 
busy  and  intelligent,  there  is  not  the  man 
living,  no,  nor  recently  dead,  that  could  put, 
with  so  lovely  a  spirit,  so  much  honest,  kind 
wisdom  into  words." 

//  were  better  to  be  of  no  church,  than  to  be 
bitter  for  any. 

It  is  as  great  a  presumption  to  send  our 
passions  upon  God 's  errands,  as  it  is  to  palliate 
them  with  God's  name. 

Do  good  with  what  thou  hast,  or  it  will  do 
thee  no  good. 

The  truest  end  of  life  is  to  know  that  life 
never  ends. 

8 


Such  is  the  clear,  bright  wisdom  of  our 
apostle  of  love,  the  man  Perm,  with  a  beautiful 
soul  and  a  beautiful  face;  the  man  who  walked 
by  the  lamp  within;  the  man  who  could  not 
endure  "  hat- worship";  but  who  could  con 
clude,  in  the  acid  language  of  Voltaire,  the 
"only  treaty  between  savages  and  Christians 
not  ratified  by  an  oath  —  and  the  only  one 
that  never  was  broken." 

The  copy  followed  is  the  eleventh  edition, 
printed  in  Philadelphia,  1/94.  The  first  edi 
tion  was  published  anonymously,  London, 
1693.  Two  editions  and  a  reprint  were  pub 
lished  the  same  year. 

JOHN  VANCE  CHENEY. 


preface. 


READER, 

THIS  enchiridion,  I  present  thee  with,  is 
the  fruit  of  solitude:  a  school  few  care 
to  learn  in,  though  none   instructs  us 
better.     Some  parts  of  it   are  the  result  of 
serious  reflection;  others  the  flashings  of  lucid 
intervals;  written  for  private  satisfaction,  and 
now  published  for  an  help  to  human  conduct. 
The  author  blesseth  God  for  his  retirement, 
and  kisses  that  gentle  hand    which  led  him 
into  it :  for  though  it  should  prove  barren  to 
the  world,  it  can  never  do  so  to  him. 

He  has  now  had  some  time  he  could  call 
his  own,  a  property  he  was  never  so  much 
master  of  before:  in  which  he  has  taken  a 
view  of  himself  and  the  world;  and  observed 
wherein  he  hath  hit  and  missed  the  mark; 
what  might  have  been  done,  what  mended, 
and  what  avoided,  in  his  human  conduct:  to 
gether  with  the  omissions  and  excesses  of 
others,  as  well  societies  and  governments,  as 
private  families  and  persons.  And  he  verily 
thinks,  were  he  to  live  over  his  life  again,  he 
could  not  only,  with  God's  grace,  serve  him, 
but  his  neighbour  and  himself,  better  than  he 
hath  done,  and  have  seven  years  of  his  time 
to  spare.  And  yet,  perhaps,  he  hath  not  been 
ii 


€i)e 


the  worst  or  the  idlest  man  in  the  world;  nor 
is  he  the  oldest.  And  this  is  the  rather  said, 
that  it  might  quicken  thee,  reader,  to  lose  none 
of  the  time  that  is  yet  thine. 

There  is  nothing  of  which  we  are  apt  to  be 
so  lavish  as  of  time,  and  about  which  we  ought 
to  be  more  solicitous;  since  without  it  we  can 
do  nothing  in  this  world.  Time  is  what  we 
want  most,  but  what,  alas!  we  use  worst; 
and  for  which  God  will  certainly  most  strictly 
reckon  with  us,  when  time  shall  be  no  more. 

It  is  of  that  moment  to  us  in  reference  to 
both  worlds,  that  I  can  hardly  wish  any  man 
better,  than  that  he  would  seriously  consider 
what  he  does  with  his  time ;  how  and  to  what 
end  he  employs  it;  and  what  returns  he  makes 
to  God,  his  neighbour,  and  himself  for  it. 
Will  he  never  have  a  ledger  for  this;  this,  the 
greatest  wisdom  and  work  of  life? 

To  come  but  once  into  the  world,  and  trifle 
away  our  true  enjoyment  of  it,  and  of  our 
selves  in  it,  is  lamentable  indeed.  This  one 
reflection  would  yield  a  thinking  person  great 
instruction.  And  since  nothing  below  man 
can  so  think,  man,  in  being  thoughtless,  must 
needs  fall  below  himself.  And  that,  to  be 
sure,  such  do,  as  are  unconcerned  in  the  use 
of  their  most  precious  time. 

This  is  but  too  evident,  if  we  will  allow 
ourselves  to  consider,  that  there  is  hardly 
any  thing  we  take  by  the  right  end,  or  improve 
to  its  just  advantage. 

12 


€fje  preface 


We  understand  little  of  the  works  of  God, 
either  in  nature  or  grace.  We  pursue  false 
knowledge,  and  mistake  education  extremely. 
We  are  violent  in  our  affections,  confused  and 
immethodical  in  our  whole  life;  making  that 
a  burthen,  which  was  given  for  a  blessing, 
and  so  of  little  comfort  to  ourselves  or  others; 
misapprehending  the  true  notion  of  happiness, 
and  so  missing  of  the  right  use  of  life,  and 
way  of  happy  living. 

And  until  we  are  persuaded  to  stop,  and 
step  a  little  aside,  out  of  the  noisy  croud  and 
incumbering  hurry  of  the  world,  and  calmly 
take  a  prospect  of  things,  it  will  be  impossible 
we  should  be  able  to  make  a  right  judgment 
of  ourselves  or  know  our  own  misery.  But 
after  we  have  made  the  just  reckonings  which 
retirement  will  help  us  to,  we  shall  begin  to 
think  the  world  in  great  measure  mad,  and 
that  we  have  been  in  a  sort  of  Bedlam  all 
this  while. 

Reader,  whether  young  or  old,  think  it  not 
too  soon  or  too  late  to  turn  over  the  leaves  of 
thy  past  life :  and  be  sure  to  fold  down  where 
any  passage  of  it  may  affect  thee;  and  bestow 
thy  remainder  of  time,  to  correct  those  faults 
in  thy  future  conduct,  be  it  in  relation  to  this 
or  the  next  life.  What  thou  wouldst  do,  if 
what  thou  hast  done  were  to  do  again,  be 
sure  to  do  as  long  as  thou  livest,  upon  the 
like  occasions. 

Our  resolutions  seem   to   be   vigorous,   as 

13 


Clje  preface 


often  as  we  reflect  upon  our  past  errors;  but 
alas!  they  are  apt  to  flag  again  upon  fresh 
temptations  to  the  same  things. 

The  author  does  not  pretend  to  deliver  thee 
an  exact  piece;  his  business  being  not  osten 
tation,  but  charity.  It  is  miscellaneous  in 
the  matter  of  it,  and  by  no  means  artificial  in 
the  composure.  But  it  contains  hints,  that 
may  serve  thee  for  texts  to  preach  to  thyself 
upon,  and  which  comprehend  much  of  the 
course  of  human  life:  since  whether  thou  art 
parent  or  child,  prince  or  subject,  master  or 
servant,  single  or  married,  public  or  private, 
mean  or  honourable,  rich  or  poor,  prosperous 
or  improsperous,  in  peace  or  controversy, 
in  business  or  solitude;  whatever  be  thy  in 
clination  or  aversion,  practice  or  duty,  thou 
wilt  find  something  not  unsuitably  said  for 
thy  direction  and  advantage.  Accept  and 
improve  what  deserves  thy  notice;  the  rest 
excuse,  and  place  to  account  of  good-will  to 
thee  and  the  whole  creation  of  God. 


Part  I 


FRUITS    OF    SOLITUDE, 


IN 


REFLECTIONS  AND  MAXIMS. 


PART   I. 

IGNORANCE. 

1.  TT  is  admirable  to  consider  how  many 

millions  of  people  come  into  and  go 
out  of  the  world,  ignorant  of  them 
selves,  and  of  the  world  they  have  lived  in. 

2.  If  one  went  to  see  Windsor-Castle,  or 
Hampton-Court,   it  would  be  strange  not  to 
observe   and    remember    the    situation,    the 
building,   the    gardens,    fountains,    &c.    that 
make  up  the  beauty  and  pleasure  of  such  a 
seat.     And  yet  few  people  know  themselves : 
no,  not  their  own  bodies,  the  houses  of  their 
minds,    the   most   curious   structure   of    the 
world;  a  living,  walking  tabernacle;  nor  the 
world  of  which  it  was  made,  and  out  of  which 
it  is  fed;  which  would  be  so  much  our  benefit, 
as  well  as  our  pleasure,  to  know.     We  cannot 
doubt   of    this   when   we   are   told   that   the 
' '  invisible  things  of  God  are  brought  to  light 
by   the    things   that   are  seen;  "  and   conse 
quently  we  read  our  duty  in  them,  as  often  as 

«7 


Reflections  anti 


we  look  upon  them,  to  him  that  is  the  great 
and  wise  author  of  them  if  we  look  as  we 
should  do. 

3.  The    world    is    certainly  a  great    and 
stately  volume  of  natural  things,  and  may  be 
not  improperly  stiled  the  hieroglyphicks  of  a 
better,  but,  alas,  how  very  few  leaves  of  it  do 
we  seriously  turn  over!     This  ought  to  be  the 
subject  of  the  education  of  our  youth;  who, 
at  twenty,  when  they  should  be  fit  for  busi 
ness  know  little  or  nothing  of  it. 

EDUCATION. 

4.  We  are  in  pain  to  make  them  scholars, 
but  not  men;   to  talk,  rather  than  to  know; 
which  is  true  canting. 

5.  The  first  thing  obvious   to   children  is 
what  is  sensible;  and  that  we  make  no  part  of 
their  rudiments. 

6.  We  press  their  memory  too  soon,  and 
puzzle,  strain,  and  load  them  with  words  and 
rules  to  know  grammar  and  rhetorick,  and  a 
strange  tongue  or  two,  that  it  is  ten  to  one 
may  never  be  useful  to  them;  leaving  their 
natural  genious  to  mechanical,  and  physical  or 
natural  knowledge  uncultivated  and  neglected; 
which  would  be  of  exceeding  use  and  pleasure 
to  them  thro'  the  whole  course  of  their  lives. 

7.  To  be  sure,   languages  are  not  to  be 
despised  or  neglected;  but,  things  are  still  to 
be  preferred. 

8.  Children  had  rather  be  making  of  tools 

18 


fteflectiong  anfc 


and  instruments  of  play;  shaping,  drawing, 
framing,  and  building,  &c.  than  getting  some 
rules  of  propriety  of  speech  by  heart:  and 
those  also  would  follow  with  more  judgment, 
and  less  trouble  and  time. 

9.  It    were    happy  if  we   studied  nature 
more  in  natural  things;  and  acted  according 
to  nature:  whose  rules  are  few,   plain,   and 
most  reasonable. 

10.  Let  us  begin  when  she  begins,  go  her 
pace,  and  close  always  when  she  ends,  and  we 
cannot  miss  of  being  good  naturalists. 

11.  The  creation  would    not  be  longer  a 
riddle  to  us.     The  heavens,  earth,  and  waters, 
with  their  respective,  various,  and  numerous 
inhabitants,   their  productions,   natures,   sea 
sons,  sympathies,   and  antipathies,  their  use, 
benefit,  and  pleasure,  would  be  better  under 
stood  by  us;  and  an  eternal  wisdom,  power, 
and  goodness,  very  conspicuous  to  us,  through 
those  sensible  and  passing  forms:  the  world 
wearing  the  mark  of  its  Maker,  whose  stamp 
is   every   where   visible,    and   the  characters 
very  legible  to  the  children  of  wisdom. 

12.  And  it  would  go  a  great  way  to  cau 
tion   and   direct    people    in   their  use  of  the 
world,    that   they   were   better    studied    and 
known  in  the  creation  of  it. 

13.  For   how   could  men   find   the    confi 
dence  to  abuse  it,  while  they  should  see  the 
great  Creator  stare  them  in  the  face,   in  all 
and  every  part  thereof  ? 

19 


fteffectiong  attfc 


14.  Their  ignorance  makes  them  insensi 
ble;  and  to  that  insensibility  may  be  ascribed 
their  hard  usage  of  several  parts  of  this  noble 
creation:  that  has  the  stamp  and  voice  of  a 
Deity  every  where,  and  in  every  thing,  to  the 
observing. 

15.  It  is  pity  therefore  that  books  have  not 
been  composed   for  youth,    by   some  curious 
and  careful  naturalists,  and  also  mechanicks, 
in  the  Latin  tongue  to  be  used  in  schools,  that 
they  might   learn   things   with  words:  things 
obvious    and    familiar   to    them;    and    which 
would  make  the  tongue  easier  to  be  obtained 
by  them. 

1  6.  Many  able  gardeners  and  husbandmen 
are  ignorant  of  the  reason  of  their  own  rules 
that  govern  their  excellent  workmanship. 
But  a  naturalist  and  mechanick  of  this  sort  is 
master  of  the  reason  of  both;  and  might  be 
of  the  practice  too,  if  his  industry  kept  pace 
with  his  speculation:  which  were  very  com 
mendable;  and  without  which  he  cannot  be 
said  to  be  a  complete  naturalist  or  mechanick. 

17.  Finally,  if  man  be  the  index  or  epitome 
of  the  world,  as  philosophers  tell  us,  we  have 
only  to  read  ourselves  well,  to  be  learned  in  it. 
But  because  there  is  nothing  we  less  regard 
than  the  characters  of  the  Power  that  made 
us,  which  are  so  clearly  written  upon  us,  and 
the  world  he  has  given  us,  and  can  best  tell 
us  what  we  are  and  should  be,  we  are  even 
strangers  to  our  own  genius:  the  glass  in 
20 


Reflections  anfc 


which  we  should  see  that  true,  instructing, 
and  agreeable,  variety,  which  is  to  be  ob 
served  in  nature,  to  the  admiration  of  that 
wisdom,  and  adoration  of  that  power,  which 
made  us  all. 

PRIDE. 

1  8.  And  yet  we  are  very  apt  to  be  full  of 
ourselves,  instead  of  him  that  made  what  we 
so  much  value;  and  but  for  whom  we  can 
have  no  reason  to  value  ourselves.  For  we 
have  nothing  that  we  can  call  our  own;  no, 
not  ourselves  :  for  we  are  all  but  tenants,  and 
at  will  too,  of  the  great  Lord  of  ourselves, 
and  the  rest  of  this  great  farm,  the  world 
that  we  live  upon. 

19.  But,  methinks,  we  cannot  answer  it  to 
ourselves,    as   well   as   our   Maker,   that  we 
should  live  and  die  ignorant  of  ourselves,  and 
thereby  of  him,   and  the  obligations  we  are 
under  to  him  for  ourselves. 

20.  If  the  worth  of  a  gift  sets  the  obliga 
tion,  and  directs  the  return  of  the  party  that 
receives  it,  he  that  is  ignorant  of  it,  will  be  at 
a  loss  to  value  it,  and  the  giver  for  it. 

21.  Here  is  man  in  his  ignorance  of  him 
self:  he  knows  not  how  to  estimate  his  Cre 
ator,  because  he  knows  not  how  to  value  his 
creation.     If  we  consider  his  make,  and  lovely 
compositure,   the  several  stories  of  his  won 
derful    structure,    his    divers    members,    their 
order,  function,  and  dependency;  the  instru- 

21 


Reflections  anfc 


ments  of  food,  the  vessels  of  digestion,  the 
several  transmutations  it  passes,  and  how 
nourishment  is  carried  and  diffused  through 
out  the  whole  body,  by  most  intricate  and 
imperceptible  passages  :  how  the  animal  spirit 
is  thereby  refreshed,  and,  with  an  unspeak 
able  dexterity,  and  motion,  sets  all  parts  at 
work  to  feed  themselves;  and,  last  of  all,  how 
the  rational  soul  is  seated  in  the  animal  as  its 
proper  house,  as  is  the  animal  in  the  body;  I 
say,  if  this  rare  fabrick  alone  were  but  con 
sidered  by  us,  with  all  the  rest  by  which  it  is 
fed  and  comforted,  surely  man  would  have  a 
more  reverent  sense  of  the  power,  wisdom. 
and  goodness  of  God,  and  of  that  duty  he 
owes  to  him  for  it.  But  if  he  would  be  ac 
quainted  with  his  own  soul,  its  noble  faculties, 
its  union  with  the  body,  its  nature  and  end, 
and  the  providences  by  which  the  whole  frame 
of  humanity  is  preserved,  he  would  admire 
and  adore  his  good  and  great  God.  But  man 
is  become  a  strange  contradiction  to  himself; 
but  it  is  of  himself,  not  being  by  constitution, 
but  corruption,  such. 

22.  He  would  have  others  obey  him,  even 
his  own  kind;  but  he  will  not  obey  God,  that 
is  so  much  above  him,  and  who  made  him. 

23.  He  will  lose  none  of  his  authority;  no, 
not  bate  an  ace  of  it.     He  is  humoursome 
to  his  wife,  beats  his  children,  is  angry  with  his 
servants,  strict  with  his  neighbours,  revenges 
all  affronts  to  the  extremity;  but,  alas  !  forgets 

22 


Reflections  ana 


all  the  while  that  he  is  the  man;  and  is  more 
in  arrear  to  God,  that  is  so  very  patient  with 
him,  than  they  are  to  him,  with  whom  he  is  so 
strict  and  impatient. 

24.  He  is  curious  to  wash,  dress  and  per 
fume  his  body,  but  careless  of  his  soul;  the 
one  shall  have  many  hours,  the  other  not  so 
many  minutes;  this  shall  have  three  or  four 
new  suits  a  year,  but  that  must  wear  its  old 
cloaths  still. 

25.  If  he   be  to   receive   or  see   a   great 
man,    how   nice   and   anxious   is   he  that  all 
things   be    in   order;    and  with  what  respect 
and  address  does  he  approach  and  make  his 
court  ?     But   to    God,  how  dry  and   formal, 
and  constrained  in  his  devotion? 

26.  In  his  prayers  he  says,  "Thy  will  be 
done:  "  but  means  his  own:  at  least  acts  so. 

27.  It  is  too  frequent  to  begin  with  God, 
and  end  with  the  world.     But  he  is  the  good 
man's    beginning    and  end,    his    Alpha    and 
Omega. 

LUXURY. 

28.  Such  is  now  become  our  delicacy,  that 
we  will  not  eat  ordinary  meat,  nor  drink  small, 
palled  liquor;  we  must  have  the  best,  and  the 
best-cooked  for  our  bodies,  while  our  souls 
feed  on  empty  or  corrupted  things. 

29.  In  short,  man  is  spending  all  upon  a 
bare  house,  and  hath  little    or  no  furniture 
within  to  recommend  it;  which  is  preferring 

23 


Reflections  anfc 


the  cabinet  to  the  jewel,  a  lease  of  seven 
years  before  an  inheritance.  So  absurd  a 
thing  is  man,  after  all  his  proud  pretences  to 
wit  and  understanding. 

INCONSIDERATION. 

30.  The  want  of  due  consideration  is  the 
cause  of  all  the  unhappiness  man  brings  upon 
himself.     For    his    second    thoughts    rarely 
agree  with  the  first;  which  pass  not  without 
a   considerable    retrenchment    or   correction. 
And  yet  that    sensible  warning    is,    too   fre 
quently,  not  precaution  enough  for  his  future 
conduct. 

31.  Well  may  we  say,   "Our  infelicity  is 
of  ourselves;  "  since  there  is  nothing  we  do 
that  we  should  not  do,  but  we  know  it,  and 
yet  do  it. 

DISAPPOINTMENT  AND  RESIGNATION. 

32.  For  disappointments,  that  come  not  by 
our  own  folly,  they  are  the  trials  or  correc 
tions  of  heaven:  and  it  is  our  own  fault,   if 
they  prove  not  our  advantage. 

33.  To  repine  at  them  does  not  mend  the 
matter:  it  is  only  to  grumble  at  our  Creator. 
But  to  see  the  hand  of  God  in  them,  with  an 
humble  submission  to  his  will,  is  the  way  to 
turn   our  water  into   wine,    and  engage  the 
greatest  love  and  mercy  on  our  side. 

34.  We  must  needs  disorder  ourselves,  if 
we  only  look  at  our  losses.     But  if  we  con- 

24 


anti 


sider  how  little  we  deserve  what  is  left  our 
passion  will  cool,  and  our  murmurs  will  turn 
into  thankfulness. 

35.  If  our  hairs  fall  not  to  the  ground, 
less  do  we,  or  our  substance,  without  God's 
providence. 

36.  Nor   can  we  fall   below  the  arms  of 
God,  how  low  soever  it  be  we  fall. 

37.  For  though    our  Saviour's   passion  is 
over,  his  compassion  is  not.     That  never  fails 
his  humble,  sincere  disciples.     In  him  they  find 
more  than  all  that  they  lose  in  the  world. 

MURMURING. 

38.  Is  it  reasonable  to  take  it  ill,  that  any 
body  desires  of  us  that  which  is  their  own? 
All  we  have  is  the  Almighty's:  and  shall  not 
God  have  his  own  when  he  calls  for  it  ? 

39.  Discontentedness  is  not   only  in  such 
a  case  ingratitude,  but  injustice:   for  we  are 
both  unthankful  for  the  time  we  had  it,  and 
not  honest  enough  to  restore  it,  if  we  could 
keep  it. 

40.  But  it  is  hard  for  us  to  look  on  things 
in  such  a  glass,  and  at  such  a  distance  from 
this  low  world;  and  yet  it  is  our   duty,   and 
would  be  our  wisdom  and  our  glory,  to  do  so. 

CENSORIOUSNESS. 

41  .    We  are  apt  to  be  very  pert  at  censuring 
others,    where    we    will    not    endure    advice 
ourselves.     And  nothing  shews  our  weakness 
25 


anto 


more,  than  to  be  so  sharp-sighted  at  spying 
other  mens  faults,  and  so  purblind  about  our 
own. 

42.  When  the  actions  of  a  neighbour  are 
upon  the  stage,  we  can  have  all  our  wits 
about  us,  are  so  quick  and  critical  we  can 
split  an  hair,  and  find  out  every  failure  and 
infirmity  ;  but  are  without  feeling,  or  have  but 
very  little  sense,  of  our  own. 

43  .  Much  of  this  comes  from  ill  nature,  as 
well  as  from  an  inordinate  value  of  ourselves  : 
for  we  love  rambling  better  than  home,  and 
blaming  the  unhappy  rather  than  covering  and 
relieving  them. 

44.  In  such  occasions  some  shew  their  ma 
lice,  and  are  witty  upon  misfortunes;  others 
their  justice,  they  can  reflect  apace;  but  few 
or  none  their  charity,  especially  if  it  be  about 
money  matters. 

45.  You  shall  see  an  old  miser  come  forth 
with  a  set  gravity,  and  so  much  severity  against 
the  distressed,  to  excuse  his  purse,  that  he 
will,  e'er  he  has  done,  put  it  out  of  all  ques 
tion   that   riches  is  righteousness  with   him. 
'  This,  '  says  he,  '  is  the  fruit  of  your  prodigal 
ity,   (as  if,  poor  man,  covetousness  were  no 
fault)  or,  of  your  projects,  or  grasping  after 
a  great  trade:'   while  he  himself  would  have 
done  the  same  thing,  but  that  he  had  not  the 
courage  to  venture  so  much  ready  money  out 
of  his  own  trusty  hands,  though  it  had  been 
to  have  brought  him  back  the  Indies  in  return. 

26 


Reflections  anfc 


But  the  proverb  is  just,    "Vice   should    not 
correct  sin." 

46.  They  have  a  right  to  censure,  that  have 
a  heart  to  help:  the  rest  is  cruelty,  not  justice. 

BOUNDS  OF  CHARITY. 

47.  Lend  not  beyond  thy  ability,  nor  refuse 
to  lend  out  of  thy  ability:  especially  when  it 
will  help  others  more  than  it  can  hurt  thee. 

48.  If  thy  debtor  be  honest  and  capable, 
thou  hast  thy  money  again,   if  not  with  en- 
crease,  with  praise.     If  he  prove  insolvent,  do 
not  ruin  him  to  get  that  which  it  will  not  ruin 
thee  to  lose:  for  thou  art  but  a  steward,  and 
another  is  thy  owner,  master,  and  judge. 

49.  The  more  merciful  acts  thou  dost,  the 
more  mercy  thou  wilt  receive:  and  if  with  a 
charitable  employment  of  thy  temporal  riches, 
thou  gainest  eternal  treasure,  thy  purchase  is 
infinite  :  thou  wilt  have  found  the  art  of  multi 
plying  indeed. 

FRUGALITY  OR  BOUNTY. 

50.  Frugality  is  good,  if  liberality  be  joined 
with  it.     The  first  is  leaving  off  superfluous 
expences;  the  last  bestowing  them  to  the  bene 
fit  of  others  that  need.     The  first  without  the 
last  begins  covetousness;  the  last  without  the 
first  begins  prodigality.     Both  together  make 
an  excellent  temper.     Happy  the  place  where 
that  is  found. 

51.  Were  it  universal,  we  should  be  cured 

27 


Reflections  anti 


of  two  extremes,  want  and  excess  :  and  the  one 
would  supply  the  other,  and  so  bring  both 
nearer  to  a  mean;  the  just  degree  of  earthly 
happiness. 

52.  It  is  a  reproach  to  religion  and  govern 
ment  to  suffer  so  much  poverty  and  excess. 

53.  Were  the  superfluities  of  a  nation  val 
ued,  and  made  a  perpetual  tax  or  benevolence, 
there  would  be  more  almshouses  than  poor, 
schools    than    scholars,  and  enough  to  spare 
for  government  besides. 

54.  Hospitality  is  good,  if  the  poorer  sort 
are  the  subjects  of  our  bounty;  else  too  near 
a  superfluity. 

DISCIPLINE. 

55.  If  thou  wouldst  be  happy  and  easy  in 
thy  family,  above  all  things  abserve  discipline, 

56.  Every  one  in  it  should  know  their  duty; 
and  there  should  be  a  time  and  place  for  every 
thing;  and,  whatever  else  is  done  or  omitted, 
besure  to  begin  and  end  with  God. 

INDUSTRY. 

57.  Love  labour:  for  if  thou  dost  not  want 
it  for  food,    thou    mayest    for  physic.     It  is 
wholesome   for  thy   body,  and  good  for  thy 
mind.     It  prevents  the  fruits  of  idleness,  which 
many  times  comes  of  nothing  to  do,  and  leads 
too  many  to  do  what  is  worse  than  nothing. 

58.  A    garden,    an    elaboratory,    a   work 
house,  improvements,  and  breeding,  are  pleas- 

28 


ftcflectiong  anfc 


ant  and  profitable  diversions  to  the  idle  and 
ingenious;  for  here  they  miss  ill  company,  and 
converse  with  nature  and  art;  whose  varieties 
are  equally  grateful  and  instructing,  and  pre 
serve  a  good  constitution  both  of  body  and 
mind. 

TEMPERANCE. 

59.  To  this  a  spare  diet  contributes  much. 
Eat  therefore  to  live,  and  do  not  live  to  eat. 
That  is  like  a  man,  but  this  below  a  beast. 

60.  Have  wholesome,  but  not  costly  food: 
and  be  rather  cleanly  than  dainty  in  ordering  it. 

61.  The  receipts  of  cookery  are  swelled  to 
a  volume,  but  a  good  stomach  excels  them  all  : 
to  which  nothing  contributes  more  than  indus 
try  and  temperance. 

62.  It  is  a  cruel  folly  to  offer  up  to  osten 
tation  so  many  lives  of  creatures,  as  make  up 
the  state  of  our  treats;  as  it  is  a  prodigal  one 
to  spend  more  in  sauce  than  in  meat. 

63.  The  proverb  says,  "That  enough  is  as 
good  as  a  feast;"  but  it  is  certainly  better,  if 
superfluity  be  a  fault  ;  which  never  fails  to  be 
at  festivals. 

64.  If  thou  rise  with  an  appetite,  thou  art 
sure  never  to  sit  down  without  one. 

65.  Rarely  drink  but  when  thou  art  dry; 
nor  then  between  meals,  if  it  can  be  avoided. 

66.  The  smaller  the  drink,  the  clearer  the 
head,  and  the  cooler  the  blood:  which  are  great 
benefits  in  temper  and  business. 

29 


an& 


67.  Strong  liquors  are  good  at  some  times, 
and  in   small   proportions:    being   better  for 
physic  than  food;  for  cordials,  than  common 
use. 

68.  The  most  common  things  are  the  most 
useful:   which    shews   both    the    wisdom   and 
goodness  of  the  great  Lord  of  the  family  of 
the  world. 

69.  What,   therefore,   he  has  made   rare, 
do   not  thou    use    too    commonly:    lest    thou 
should  invert  the  use  and  order  of  things,  be 
come  wanton  and  voluptuous,  and  thy  bless 
ings  prove  a  curse. 

70.  "Let  nothing  be  lost,"   said  our  Sa 
viour;  but  that  is  lost  that  is  misused. 

71.  Neither    urge    another    to    that    thou 
wouldst  be  unwilling  to  do  thyself;    nor  do 
thyself  what  looks  to  be  unseemly,  or  intem 
perate  in  another. 

72.  All  excess  is  ill;  but  drunkenness  is  of 
the  worst  sort.     It  spoils  health,  dismounts  the 
mind,  and  unmans  men.     It  reveals  secrets,  is 
quarrelsome,  lascivious,  impudent,  dangerous, 
and  mad.     In  fine,  he  that  is  drunk  is  not  a 
man:  because  he  is  so  long  void  of  reason, 
that  distinguishes  a  man  from  a  beast. 

APPAREL. 

73.  Excess   in   apparel   is   another    costly 
folly.     The  very  trimming  of  the  vain  world 
would  clothe  all  the  naked  one. 

74.  Chuse  thy  clothes  by  thine  own  eyes, 

30 


anfc 


not  another's.  The  more  plain  and  simple 
they  are,  the  better;  neither  unshapely,  nor 
fantastical;  and  for  use  and  decency,  and  not 
for  pride. 

75.  If  thou  art  clean  and  warm,  it  is  suf 
ficient;  for  more  doth  but  rob  the  poor,  and 
please  the  wanton. 

76.  It  is  said  of  the  true   church,    "The 
King's  daughter  is  all  glorious  within."     Let 
our  care,  therefore,  be  of   our  minds,  more 
than  of  our  bodies,  if  we  would  be  of  her 
communion. 

77.  We  are  told  with  truth,  '  That  meek 
ness  and  modesty  are  the  rich  and  charming 
attire  of  the  soul:'  and  the  plainer  the  dress, 
the  more  distinctly,    and  with  greater  lustre, 
their  beauty  shines. 

78.  It  is  great  pity  such  beauties  are  so 
rare,  and  those  of  Jezebel's  forehead  are  so 
common:    whose   dresses    are   incentives    to 
lust;  but  bars,  instead  of  motives,  to  love  or 
virtue. 

RIGHT  MARRIAGE. 

79.  Never   marry  but   for   love;    but    see 
that  thou  lovest  what  is  lovely. 

80.  If  love   be   not   thy  chiefest   motive, 
thou  wilt  soon  grow  weary  of  a  married  state, 
and  stray  from  thy  promise,  to  search  out  thy 
pleasures  in  forbidden  places. 

81.  Let   not   enjoyment   lessen,   but   aug 
ment,  affection:  it  being  the  basest  of  passions 


Reflections  an& 


to  like  when  we  have  not,  what  we  slight  when 
we  possess. 

82.  It  is  the  difference  betwixt  lust  and 
love,  that  this  is  fixed,  that  volatile.     Love 
grows,    lust  wastes,    by  enjoyment:   and  the 
reason  is,  that  one  springs  from  an  union  of 
souls,  and  the  other  from  an  union  of  sense. 

83.  They  have  diverse  originals,  and  so  are 
of  different  families:   that  inward  and  deep, 
this  superficial;  this  transient,  and  that  per 
manent. 

84.  They   that    marry  for  money,   cannot 
have  the  true  satisfaction  of  marriage;    the 
requisite  means  being  wanting. 

85.  Men  are  generally  more  careful  of  the 
breed  of  their  horses  and  dogs,  than  of  their 
children. 

86.  Those  must  be  of   the  best  sort,   for 
shape,  strength,  courage,  and  good  conditions: 
but  as  for  these,  their  own  posterity,  money 
shall  answer  all  things.     With  such,  it  makes 
the    crooked  straight,   sets  squint-eyes  right, 
cures  madness,  covers  folly,  changes  ill  condi 
tions,  mends  the  skin,  gives  a  sweet  breath, 
repairs  honours,  makes  young,  works  wonders. 

87.  O  how  sordid  is  man  grown!  man,  the 
noblest  creature  of  the  world,  as  a  God  on 
earth,  and  the  image  of  him  that  made  it;  thus 
to  mistake  earth  for  heaven,  and  worship  gold 
for  God  ! 


atifc 


AVARICE. 

88.  Covetousness  is  the  greatest  of  mon 
sters,  as  well  as  the  root  of  all  evil.     I  have 
once  seen  the  man  that  died  to  save  charges! 
'What!     Give  ten  shillings  to  a  docter,  and 
have  an  apothecary's  bill  besides,  that    may 
come  to  I  know  not  what!'     No,  not  he:  valu 
ing  life  less  than  twenty  shillings.     But,  in 
deed,  such  a  man  could  not,  well,  set  too  low 
a  price  upon  himself;  who  though  he  lived  up 
to  the  chin  in  bags,  had  rather  die,  than  find 
in  his  heart  to  open  one  of  them,  to  help  to 
save  his  life. 

89.  Such  a  man  is  '  felo  de  se, '  and  deserves 
not  Christian  burial. 

90.  He  is  a  common  nuisance,  a  way  across 
the  stream,  that  stops  the  current,  an  obstruc 
tion,  to  be  removed  by  a  purge  of  the  law.   The 
only  gratification  he  gives  his  neighbours,  is  to 
let  them  see  that  he  himself  is  as  little  the 
better  for  what  he  has,  as  they  are.     For  he 
always  looks  like  Lent;  a  sort  of  Lay-Minim. 
In  some  sense  he  may  be  compared  to  Pha 
raoh's  lean  kine;  for  all  that  he  has,  does  him 
no  good.     He  commonly  wears  his  clothes  till 
they  leave  him,  or  that  nobody  else  can  wear 
them.     He    affects   to   be   thought    poor,  to 
escape  robbery  and  taxes;  and  by  looking  as 
if  he  wanted  an  alms,  excuses  himself  from 
giving  any.     He  ever  goes  late  to  markets,  to 
cover  buying  the  worst;  but  does  it  because 

33 


Reflections  anfc 


that  is  cheapest.  He  lives  of  the  offal.  His 
life  were  an  tmsupportable  punishment,  to  any 
temper  but  his  own:  and  no  greater  torment 
to  him  on  earth,  than  to  live  as  other  men  do. 
But  the  misery  of  his  pleasure  is,  that  he  is 
never  satisfied  with  getting,  and  always  in  fear 
of  losing  what  he  cannot  use. 

91.  How  vilely  he  has  lost  himself,  that  be 
comes  a  slave  to  his  servant,  and  exalts  him 
to  the  dignity  of  his  Maker!     Gold  is  the  God, 
the  wife,  the  friend,  of  the  money-monger  of 
the  world.     But  in 

MARRIAGE 

92.  Do  thou  be  wise:  prefer  the  person 
before  money,  virtue  before  beauty,  the  mind 
before  the  body:    then  thou  hast  a  wife,  a 
friend,  a  companion,  a  second-self,  one  that 
bears  an  equal  share  with  thee,  in  all  thy  toils 
and  troubles. 

93.  Chuse  one  that  measures  her  satisfac 
tion,  safety,  and  danger,  by  thine;  and  of  whom 
thou  art  sure,  as  of  thy  secretest  thoughts: 
a  friend  as  well  as  a  wife;  which,  indeed,  a 
wife  implies;  for  she  is  but  half  a  wife  that 
is   not,  or   is  not  capable  of  being,  such  a 
friend. 

94.  Sexes   make   no    difference;    since  in 
souls  there  is  none;  and  they  are  the  subjects 
of  friendship. 

95.  He  that  minds  a  body  and  not  a  soul, 
has  not  the  better  part  of  that  relation;  and 

34 


^Reflections  anfc 


will  consequently  want  the  noblest  comfort  of 
a  married  life. 

96.  The  satisfaction  of  our  senses  is  low, 
short,    and  transient;  but  the   mind  gives  a 
more  raised  and   extended   pleasure,  and   is 
capable  of  an  happiness  founded  upon  reason, 
not  bounded  and  limited  by  the  circumstances 
that  bodies  are  confined  to. 

97.  Here  it  is  we  ought  to  search  out  our 
pleasure,  where  the  field  is  large,  and  full  of 
variety,  and  of  an  enduring  nature:  sickness, 
poverty,  or  disgrace,  being  not  able  to  shake 
it;   because   it  is   not  under  the  moving   in 
fluences  of  worldly  contingencies. 

98.  The  satisfaction  of  those  that  do  so  is 
in  well-doing,  and  in  the  assurance  they  have 
of  a  future  reward;  that  they  are  best  loved 
of  those  they  love  most  ;  and  that  they  enjoy 
and  value  the  liberty  of  their  minds  above  that 
of  their  bodies:  having  the  whole  creation  for 
their  prospect;  the  most  noble  and  wonderful 
works  and   providences  of  God,  the  histories 
of  the  ancients,  and  in  them  the  actions  and 
examples   of  the   virtuous,  and   lastly,  them 
selves,  their  affairs,    and    family,  to  exercise 
their  minds  and  friendship  upon. 

99.  Nothing  can  be  more  entire  and  without 
reserve;    nothing  more  zealous,  affectionate, 
and  sincere  ;  nothing  more  contented  and  con 
stant,   than   such  a  couple;    nor  no   greater 
temporal  felicity,  than  to  be  one  of  them. 

100.  Between  a  man  and  his  wife,  nothing 

35 


Reflections  ant* 


ought  to  rule  but  love.     Authority  is  for  chil 
dren  and  servants;  yet  not  without  sweetness. 

101.  As  love  ought  to  bring  them  together, 
so  it  is  the  best  way  to  keep  them  well  to 
gether. 

102.  Wherefore  use  her  not  as  a  servant, 
whom    thou    wouldst,   perhaps,   have    served 
seven  years  to  have  obtained. 

103.  An  husband  and  wife  that  love  and 
value  one  another,  shew  their  children  and 
servants  that  they  should  do  so  too.     Others 
visibly  lose  their  authority  in  their  families  by 
their  contempt  of  one  another;  and  teach  their 
children  to  be  unnatural  by  their  own  examples. 

104.  It  is  a  general  fault,   not  to  be  more 
careful  to  preserve  nature  in  children;  who, 
at  least  in  the  second  descent,  hardly  have  a 
feeling  of  their  relation  :  which  must  be  an  un 
pleasant  reflection  to  affectionate  parents. 

105.  Frequent     visits,    presents,    intimate 
correspondence,  and  intermarriages  within  al 
lowed  bounds,  are   means  of  keeping  up  the 
concern  and  affection  that  nature  requires  from 
relations. 

FRIENDSHIP. 

106.  Friendship  is  the   next   pleasure    we 
may  hope  for:    and  when   we   find  it  not  at 
home,  or  have  no  home  to  find  it  in,  we  may 
seek  it  abroad.     It  is  an  union  of  spirits,   a 
marriage    of    hearts,  and    the    bond    thereof 
virtue. 

36 


ftcffectiong  anfc 


107.  There  can  be  no  friendship  where  there 
is  no  freedom.  Friendship  loves  a  free  air,  and 
will  not  be  penned  up  in  straight  and  narrow 
enclosures.  It  will  speak  freely,  and  act  so 
too;  and  take  nothing  ill,  where  no  ill  is  meant; 
nay,  where  it  is,  it  will  easily  forgive,  and  for 
get  too,  upon  small  acknowledgments. 

1  08.  Friends  are  true  twins  in  soul;  they 
sympathize  in  every  thing,  and  have  the  same 
love  and  aversion. 

109.  One  is  not  happy  without  the  other; 
nor  can  either  of  them  be  miserable  alone. 
As  if  they  could  change  bodies,  they  take  their 
turns  in  pain  as  well  as  in  pleasure;  relieving 
one  another  in  their  most  adverse  conditions. 

no.  What  one  enjoys,  the  other  cannot 
want.  Like  the  primitive  Christians,  they 
have  all  things  in  common,  and  no  property, 
but  in  one  another. 

QUALITIES  OF  A  FRIEND. 

111.  A   true  friend  unbosoms    freely,  ad 
vises  justly,  assists  readily,  adventures  boldly, 
takes  all  patiently,  defends  courageously,  and 
continues  a  friend  unchangeably. 

112.  These  being  the  qualities  of  a  friend, 
we  are  to  find  them  before  we  chuse  one. 

113.  The  covetous,  the  angry,  the  proud, 
the  jealous,  the  talkative,  cannot  but  make  ill 
friends,  as  well  as  false. 

114.  In  short,  chuse  a  friend  as  thou  dost 
a  wife,  till  death  separate  you. 

37 


anfc 


115.  Yet  be  not  a  friend  beyond  the  altar, 
but  let  virtue  bound  thy  friendship;  else  it  is 
not  friendship,  but  an  evil  confederacy. 

1  1  6.  If  my  brother,  or  kinsman,  will  be  my 
friend,  I  ought  to  prefer  him  before  a  stranger; 
or  I  shew  little  duty  or  nature  to  my  parents. 

117.  And  as  we  ought  to  prefer  our  kin 
dred  in  point  of  affection,  so  too  in  point  of 
charity,  if  equally  needing  and  deserving. 

CAUTION  AND  CONDUCT. 
1  1  8.    Be  not  easily  acquainted;   lest  finding 
reason  to  cool,  thou  makest  an  enemy  instead 
of  a  good  neighbour. 

119.  Be  reserved,  but  not  sour;  grave,  but 
not  formal;  bold,  but  not  rash;    humble,  but 
not  servile;  patient,  not  insensible;   constant, 
not    obstinate;    chearful,    not    light;    rather 
sweet,  than  familiar;  familiar,  than  intimate; 
and   intimate  with  very  few,  and  upon  very 
good  grounds. 

120.  Return   the   civilities   thou   receivest, 
and  be  ever  grateful  for  favours. 

REPARATION. 

121.  If  thou  hast  done  an  injury  to  another, 
rather  own  it  than  defend  it.     One  way  thou 
gainest  forgiveness;    the  other  thou  doublest 
the  wrong  and  reckoning. 

122.  Some  oppose  honour  to  submission; 
but  it  can  be  no  honour  to  maintain  what  it  is 
dishonourable  to  do. 

38 


anti 


123.  To  confess  a  fault  that  is  none,  out 
of  fear,  is  indeed  mean;   but  not  to  be  afraid 
of  standing  in  one,  is  brutish. 

124.  We  should  make  more  haste  to  right 
our  neighbour,  than  we  do  to  wrong  him;  and 
instead  of  being  vindictive,  we  should  leave 
him  to  judge  of  his  own  satisfaction. 

125.  True  honour  will  pay  treble  damages, 
rather  than  justify  one  wrong  by  another. 

126.  In  such  controversies,   it  is  but  too 
common  for  some  to  say,  'Both  are  to  blame,' 
to  excuse  their  own  unconcernedness;  which 
is  a  base  neutrality.     Others  will  cry,  '  They 
are  both  alike;  '  thereby  involving  the  injured 
with  the  guilty,  to  mince  the  matter  for  the 
faulty,    or  cover   their    own    injustice   to   the 
wronged  party. 

127.  Fear  and  gain  are  great  perverters  of 
mankind:  and  where  either  prevails,  the  judg 
ment  is  violated. 

RULES  OF  CONVERSATION. 

128.  Avoid  company,  where  it  is  not  pro 
fitable  or  necessary:  and  in  those  occasions, 
speak  little,  and  last. 

129.  Silence  is  wisdom  where  speaking  is 
folly,  and  always  safe. 

130.  Some  are  so  foolish,  as  to  interrupt 
and  anticipate   those  that  speak,   instead  of 
hearing    and    thinking    before   they   answer: 
which  is  uncivil,   as  well  as  silly. 

131.  If  thou   thinkest    twice   before   thou 

39 


anfc 


speakest  once,  thou  wilt  speak  twice  the  bet 
ter  for  it. 

132.  Better  say  nothing,   than  not  to  the 
purpose.     And  to  speak  pertinently,  consider 
both  what  is  fit,  and  when  it  is  fit,  to  speak. 

133.  In  all  debates,  let  truth  be  thy  aim; 
not  victory,    or  an  unjust  interest:    and   en 
deavour  to  gain,  rather  than  to  expose,   thy 
antagonist. 

134.  Give  no  advantage  in  argument,  nor 
lose  any  that  is   offered.     This    is    a  benefit 
which  arises  from  temper. 

135.  Do  not  use  thyself  to  dispute  against 
thine  own  judgment,  to  shew  wit;  lest  it  pre 
pare  thee  to  be  too  indifferent  about  what  is 
right  :    nor  against  another  man,  to  vex  him, 
or  for  mere  trial  of  skill;   since  to  inform,  or 
to  be  informed,  ought  to  be  the  end  of  all  con 
ferences. 

136.  Men  are  too  apt  to  be  more  concerned 
for  their  credit,  than  for  the  cause. 

ELOQUENCE. 

137.  There  is  a  truth  and  beauty  in  rheto- 
rick;  but  it  oftener  serves  ill  turns  than  good 
ones. 

138.  Elegancy  is  a  good  mien  and  address 
given  to  matter,  be  it  by  proper  or  by  figura 
tive  speech:    where  the  words   are  apt,  and 
allusions  very  natural,  certainly  it  has  a  mov 
ing  grace  :  but  it  is  too  artificial  for  simplicity 
and  oftentimes  for  truth.     The  danger  is,  lest 

40 


feffcctiong  anti 


it  delude  the  weak;  who,  in  such  cases,  may 
mistake  the  handmaid  for  the  mistress,  if  not 
error  for  truth. 

139.  It  is  certain,  truth  is  least  indebted  to 
it,  because  she  has  least  need  of  it,  and  least 
uses  it. 

140.  But  it  is  a  reprovable  delicacy  in  them 
that  despise  truth  in  plain  clothes. 

141.  Such  luxuriants  have  but  false  appe 
tites;  like  those  gluttons,  that  by  sauce  force 
them,  where  they  have  no  stomach,  and  sac 
rifice  to  their  palate,  not  their  health:  which 
cannot  be  without  great  vanity,  nor  that  with 
out  some  sin. 

TEMPER. 

142.  Nothing  does  reason  more  right,  than 
the  coolness  of  those  that  offer  it:  for  truth 
often  suffers  more  by  the  heat  of  its  defend 
ers,  than  from  the  arguments  of  its  opposers. 

143.  Zeal  ever  follows  an  appearance  of 
truth,  and  the  assured  are  too  apt  to  be  warm: 
but  it  is  their  weak   side  in  argument:   zeal 
being  better  shewn  against  sin,  than  persons, 
or  their  mistakes. 

TRUTH. 

144.  Where  thou  art  obliged  to  speak,  be 
sure  to  speak  the  truth;    for  equivocation  is 
half-way  to  lying,  as  lying  the  whole  way  to 
hell. 


and 


JUSTICE. 

145.  Believe  nothing  against  another,  but 
upon  good   authority:    nor  report  what   may 
hurt  another,  unless  it  be  a  greater  hurt  to 
others  to  conceal  it. 

SECRECY. 

146.  It  is  wise  not  to  seek  a  secret;  and 
honest  not  to  reveal  one. 

147.  Only  trust  thyself,  and  another  shall 
not  betray  thee. 

148.  Openness    has    the   mischief,    though 
not  the  malice  of  treachery. 

COMPLACENCY. 

149.  Never  assent  merely  to  please  others; 
for  that  is,   besides   flattery,   oftentimes  un 
truth,  and  discovers  a  mind  liable  to  be  servile 
and  base;  nor  contradict  to  vex  others;    for 
that  shews  an  ill  temper,  and  provokes,  but 
profits  nobody. 

SHIFTS. 

150.  Do  not  accuse  others  to  excuse  thy 
self;    for  that  is  neither  generous  nor  just. 
But    let  sincerity  and  ingenuousness  be  thy 
refuge,  rather  than  craft  and  falsehood:   for 
cunning  borders  very  near  upon  knavery. 

151.  Wisdom  never  uses  or  wants  it.     Cun 
ning  to  the  wise,  is  as  an  ape  to  a  man. 


anfc 


INTEREST. 

152.  Interest  has  the  security,  though  not 
the  virtue,  of  a  principle.     As  the  world  goes, 
it  is  the  surest  side ;  for  men  daily  leave  both 
relations  and  religion  to  follow  it. 

153.  It  is  an  odd  sight,  but  very  evident, 
that   families  and   nations  of  cross    religions 
and  humours  unite  against  those  of  their  own, 
where  they  find  an  interest  to  do  it. 

154.  We  are  tied  down  by  our  senses  to 
this  world;  and  where  that  is  in  question,  it 
can  be  none  with  worldly  men,  whether  they 
should   not    forsake   all  other   considerations 
for  it. 

INQUIRY. 

155.  Have  a  care  of  vulgar  errors.     Dis 
like,  as  well  as  allow,  reasonably. 

156.  Inquiry   is    human,    blind    obedience 
brutal.     Truth   never   loses   by   the  one  but 
often  suffers  by  the  other. 

157.  The  usefullest  truths  are  plainest:  and 
while  we  keep  to  them,  our  differences  cannot 
rise  high. 

158.  There  may  be  a  wantonness  in  search, 
as  well  as  a  stupidity  in  trusting.     It  is  great 
wisdom  equally  to  avoid  the  extremes. 

RIGHT  TIMING. 

159.  Do   nothing   improperly.      Some    are 
witty,   kind,   cold,   angry,   easy,  stiff,  jealous, 

43 


fteflectiong  anfc 


careless,  cautious,  confident,  close,  open,  but 
all  in  the  wrong  place. 

1  60.    It  is  ill  mistaking,  where  the  matter  is 
of  importance. 

161.  It  is  not  enough  that  a  thing  be  right, 
if  it  be  not  fit  to  be  done.     If  not  prudent, 
though  just,  it  is  not  advisable.     He  that  loses 
by  getting,  had  better  lose  than  get. 

KNOWLEDGE. 

162.  Knowledge  is  the  treasure,  but  judg 
ment  the  treasurer,  of  a  wise  man. 

163.  He  that    has    more    knowledge    than 
judgment,  is  made  for  another  man's  use  more 
than  his  own. 

164.  It    cannot    be    a    good    constitution, 
where  the  appetite  is  great,  and  the  digestion 
weak. 

165.  There  are  some  men,  like  dictionaries, 
to  be  looked  into  upon  occasion;  but  have  no 
connection,  and  are  little  entertaining. 

166.  Less  knowledge  than  judgment,  will 
always  have   the  advantage   upon  the  injudi 
cious  knowing  man. 

167.  A  wise  man  makes  what  he  learns  his 
own;   the  other  shews  he  is  but  a  copy,  or  a 
collection  at  most. 

WIT. 

1  68.    Wit  is  a  happy  and  striking  way  of 
expressing  a  thought. 

169.    It  is  not   often,   though   it   be   lively 
44 


fteffectiong  auto 


and   mantling,   that   it  carries  a  great   body 
with  it. 

170.  Wit,  therefore,  is  fitter  for  diversion 
than   business,  being  more  grateful  to  fancy 
than  judgment. 

171.  Less  judgment  than  wit,  is  more  sail 
than  ballast. 

172.  Yet  it    must  be    confessed   that   wit 
gives   an  edge  to   sense,  and  recommends  it 
extremely. 

173.  Where  judgment  has  wit  to  express  it, 
there  is  the  best  orator. 

OBEDIENCE  TO  PARENTS. 

174.  If    thou  would   be   obeyed    being   a 
father,  being  a  son  be  obedient. 

175.  He  that  begets  thee  owns  thee,  and 
has  a  natural  right  over  thee. 

176.  Next  to  God,  thy  parents:  next  them 
the  magistrate. 

177.  Remember  that  thou  art  not  more  in 
debted  to  thy  parents  for  thy  nature,  than  for 
their  love  and  care. 

178.  Rebellion,  therefore,  in  children  was 
made  death  by  God's  law,  and  in  the  people, 
the  next  sin  to  idolatry,  which  is  renouncing 
of  God,  the  great  parent  of  all. 

179.  Obedience  to  parents  is  not  only  our 
duty,  but  our  interest.     If  we  received  our  life 
from  them,  we  prolong  it  by  obeying  them; 
for  obedience  is  the  first  commandment  with 
promise. 

45 


Reflection^  anti 


1  80.    The  obligation  is  as  indissoluble  as  the 
relation. 

181.  If  we  must  not  disobey  God  to  obey 
them,  at  least  we  must  let  them  see  that  there 
is  nothing  else  in  our  refusal;  for  some  unjust 
commands  cannot  excuse  the  general  neglect  of 
our  duty.     They  will  be  our  parents,  and  we 
must  be  their  children  still:   and  if  we  cannot 
act  for  them  against  God,  neither  can  we  act 
against  them  for  ourselves,  or  any  thing  else. 

BEARING. 

182.  A  man  in  business  must  put  up  with 
many  affronts,  if  he  loves  his  own  quiet. 

183.  We  must  not  pretend  to  see  all  that 
we  see,  if  we  would  be  easy. 

184.  It  were  endless  to  dispute  upon  every 
thing  that  is  disputable. 

185.  A  vindictive  temper  is  not  only  uneasy 
to  others,  but  to  them  that  have  it. 

PROMISING. 

1  86.    Rarely  promise;  but  if  lawful,  con 
stantly  perform. 

187.  Hasty  resolutions  are  of  the  nature  of 
vows;  and  to  be  equally  avoided. 

188.  'I  will  never  do  this,'  says  one,  yet 
does  it.     '  I  am  resolved  to  do  that/  says  an 
other,  but  flags  upon  second  thoughts;  or  does 
it,  though  aukwardly,  for  his  word's  sake;  as 
if  it  were  worse  to  break  his  word,  than  to  do 
amiss  in  keeping  it. 

46 


jHeflection£  anti 


189.  Wear  none  of  thine  own  chains;  but 
keep  free  whilst  thou  art  free. 

190.  It  is  an  effect  of  passion  that  wis 
dom  corrects,  to  lay  thyself  under  resolutions 
that  cannot   be  well    made,   and  worse  per 
formed. 

FIDELITY. 

191.  Avoid,  all  thou  canst,  being  intrusted; 
but  do  thy  utmost  to  discharge  the  trust  thou 
undertakest:    for  carelessness  is   injurious,  if 
not  unjust. 

192.  The   glory   of   a    servant  is  fidelity, 
which  cannot  be  without  diligence,  as  well  as 
truth. 

193.  Fidelity  has  enfranchised  slaves,  and 
adopted  servants  to  be  sons. 

194.  Reward  a  good  servant  well,  and  rather 
quit  than  disquiet  thyself  with,  an  ill  one. 

MASTER. 

195.  Mix  kindness  with  authority;  and  rule 
more  by  discression  than  rigour. 

196.  If  thy  servant  be  faulty,  strive  rather 
to  convince  him  of  his  error,  than  discover  thy 
passion  :  and  when  he  is  sensible  forgive  him. 

197.  Remember  he  is  thy  fellow-creature; 
and  that  God's  goodness,  not  thy  merit,  has 
made  the  difference  betwixt  thee  and  him. 

198.  Let  not  thy  children  domineer   over 
thy  servants;  nor   suffer   them   to   slight   thy 
children. 

47 


Reflection^  anti 


199.  Suppress   tales    in   the  general;    but 
where  a  matter  requires  notice,  encourage  the 
complaint,  and  right  the  agrieved. 

200.  If  a  child,  he  ought  to  entreat,  and 
not  to  command;  and  if  a  servant,  to  comply, 
where  he  does  not  obey. 

20  1.  Though  there  should  be  but  one  mas 
ter  and  mistress  in  a  family,  yet  servants  should 
know  that  children  have  the  reversion. 

SERVANT. 

202.  Indulge  not   unseemly  things   in  thy 
master's  children,  nor  refuse  them  what  is  fit 
ting:  for  one  is  the  highest  unfaithfulness,  and 
the  other  indiscretion,  as  well  as  disrespect. 

203.  Do    thine    own    work    honestly  and 
cheerfully;    and  when  that  is  done,  help  thy 
fellow,  that  so  another  time  he  may  help  thee. 

204.  If  thou  wilt  be  a  good  servant,  thou 
must  be  true;  and  thou  canst  not  be  true  if 
thou  defraudest  thy  master. 

205.  A   master   may  be   defrauded   many 
ways  by  a  servant:    as  in  time,  care,   pains, 
money,  trust. 

206.  But  a  true  servant  is  the  contrary: 
he  is  diligent,   careful,   trusty.       He  tells  no 
tales,  reveals  no  secrets,  refuses  no  pains,  is 
not  to  be  tempted  by  gain,  or  awed  by  fear, 
to  unfaithfulness. 

207.  Such  a  servant  serves  God,  in  serv 
ing  his  master;  and  has  double  wages  for  his 
work,  to  wit,  here  and  hereafter. 

48 


Ueflectiong  anfc 


JEALOUSY. 

208.  Be  not  fancifully  jealous,  for  that  is 
foolish;  as  to  be  reasonably  so  is  wise. 

209.  He  that  superfines  upon  other  men's 
actions,  cozens  himself,  as  well  as  injures  them. 

210.  To  be  very  subtle  and  scrupulous  in 
business,  is  as  hurtful,  as  being  over  confident 
and  secure. 

211.  In  difficult  cases  such  a  temper  is  tim 
orous,  and  in  dispatch  irresolute. 

212.  Experience  is  a  safe  guide;  and  a  prac 
tical  head  is  a  great  happiness  in  business. 

POSTERITY. 

213.  We  are  too  careless  of  posterity;  not 
considering,  that  as  they  are,  so  the  next  gen 
eration  will  be. 

214.  If  we  would   amend   the   world,  we 
should  mend  ourselves  ;  and  teach  our  children 
to  be,  not  what  we  are,  but  what  they  should 
be. 

215.  We  are  too  apt  to  awaken  and  tune 
up  their  passions  by  the  example  of  our  own; 
and  to  teach   them  to  be    pleased,  not  with 
what  is  best,  but  with  what  pleases  best. 

216.  It  is  our  duty,  and  ought  to  be  our 
care,  to  ward  against  that  passion  in  them, 
which  is  more  especially  our  own  weakness 
and  affliction:  for  we  are  in  a  great  measure 
accountable    for   them,    as  well   as    for   our 
selves. 

49 


Reflections  anfc 


2 1 7.  We  are  in  this,  also,  true  turners  of 
the  world  upside  down :  for  money  is  first,  and 
virtue  last,  and  least  in  our  care. 

2 1 8.  It  is  not  how  we  leave  our  children, 
but  what  we  leave  them. 

219.  To  be  sure,  virtue  is  but  a  supple 
ment,  and  not  a  principal,  in  their  portion  and 
character:    and    therefore    we    see    so    little 
wisdom,  or  goodness,  among  the  rich,  in  pro 
portion  to  their  wealth. 

A  COUNTRY  LIFE. 

220.  The  country  life  is  to  be  prefered,  for 
there  we  see  the  works  of  God;  but  in  cities, 
little  else  but  the  works  of  men:  and  the  one 
makes  a  better  subject  for  our  contemplation 
than  the  other. 

221.  As  puppets  are  to  men,  and  babies  to 
children:   so  is  man's  workmanship  to  God's: 
we  are  the  picture,  he  the  reality. 

222.  God's  works  declare  his  power,  wis 
dom,  and  goodness;  but  man's  works,  for  the 
most  part,  his  pride,  folly,  and  excess.     The 
one  is  for  use,  the  other,  chiefly,  for  ostenta 
tion  and  lust. 

223.  The  country  is  both  the  philosopher's 
garden  and  library,  in  which  he  reads  and  con 
templates  the  power,  wisdom,  and  goodness 
of  God. 

224.  It  is  food,  as  well  as  study;  and  gives 
him  life  as  well  as  learning. 

50 


Reflections  anti 


225.  A   sweet    and    natural    retreat    from 
noise    and   talk,   and    allows  opportunity  for 
reflection,  and  gives  the  best  subjects  for  it. 

226.  In   short,  it  is  an  original,  and   the 
knowledge  and  improvement  of  it  man's  oldest 
business  and  trade,  and  the  best  he  can  be  of. 

ART  AND  PROJECT. 

227.  Art  is  good,  where  it  is  beneficial. 
Socrates  wisely  bounded  his  knowledge  and 
instruction  by  practice. 

228.  Have  a   care,  therefore,  of  projects; 
and   yet   despise    nothing   rashly,    or   in   the 
lump. 

229.  Ingenuity,  as  well  as  religion,  some 
times  suffers  between  two  thieves;  pretenders 
and  despisers. 

230.  Though  injudicious  and  dishonest  pro 
jectors  often  discredit  art;  yet  the  most  useful 
and  extraordinary  inventions  have  not,  at  first, 
escaped  the  scorn  of  ignorance;  as  their  au 
thors  rarely  have  cracking  of  heads,  or  break 
ing  of  their  backs. 

231.  Undertake  no  experiment   in   specu 
lation,  that  appears  not  true  in  art;  nor  then 
at  thine  own  cost,  if  costly  or  hazardous  in 
making. 

232.  As  many  hands  make  light  work;  so 
several  purses  make  cheap  experiments. 


fteflettiong  anfc 


INDUSTRY. 

233.  Industry  is  certainly  very  commend 
able,  and  supplies  the  want  of  parts. 

234.  Patience  and  diligence,  like  faith,  re 
move  mountains. 

235.  Never  give  out  while  there  is  hope, 
but  hope  not  beyond  reason:  for  that  shews 
more  desire  than  judgment. 

236.  It   is  a   profitable  wisdom,    to   know 
when  we  have  done  enough:   much  time  and 
pains,  are  spared,  in  not  flattering  ourselves 
against  probabilities. 

TEMPORAL  HAPPINESS. 

237.  Do  good  with  what  thou  hast,  or  it  will 
do  thee  no  good. 

238.  Seek  not  to  be  rich,  but  happy:  the 
one  lies  in  bags,  the  other  in  content,  which 
wealth  can  never  give. 

239.  We  are  apt  to  call   things  by  wrong 
names.     We  will  have  prosperity  to  be  happi 
ness,  and  adversity  to  be  misery;  though  that 
is  the  school  of  wisdom,  and  oftentimes  the 
way  to  eternal  happiness. 

240.  If  thou  wouldst  be  happy,  bring  thy 
mind  to  thy  condition,  and  have  an  indiffer- 
ency  for  more  than  what  is  sufficient. 

241.  Have  but  little  to  do,  and  do  it  thy 
self:  and  do  to  others  as  thou  wouldst  have 
them  to  do  thee;    so  thou  canst  not  fail  of 
temporal  felicity. 

52 


foeflectiong  anfc 


242.  The  generality  are  the  worse  for  their 
plenty.   The  voluptuous  consumes  it,  the  miser 
hides  it;  it  is  the  good  man  that  uses  it,  and 
to  good  purposes.     But  such  are  hardly  found 
among  the  prosperous. 

243.  Be  rather  bountiful,  than  expensive. 

244.  Neither  make  nor  go  to  feasts;  but  let 
the  laborious  poor  bless  thee  at  home  in  their 
solitary  cottages. 

245  .  Never  voluntarily  want  what  thou  hast 
in  possession;  nor  so  spend  it  as  to  involve 
thyself  in  want  unavoidable. 

246.  Be  not  tempted  to  presume  by  suc 
cess;  for  many,  that  have  got  largely,  have 
lost  all  by  coveting  to  get  more. 

247.  To   hazard   much  to  get    much,    has 
more  of  avarice  than  wisdom. 

248.  It  is  great  prudence,  both  to  bound 
and  use  prosperity. 

249.  Too  few  know  when  they  have  enough  ; 
and  fewer  know  how  to  employ  it. 

250.  It   is    equally  advisable   not    to  part 
lightly  with  what  is  hardly  gotten,  and  not  to 
shut  up  closely  what  flows  in  freely. 

251.  Act   not  the   shark  upon  thy  neigh 
bour;   nor  take  advantage  of  the  ignorance, 
prodigality,  or  necessity  of  any  one;  for  that 
is  next  door  to  a  fraud,  and  at  best,  makes  but 
an  unblessed  gain. 

252.  It  is  oftentimes  the  judgment  of  God 
upon  greedy  rich  men,  that  he  suffers  them 
to  push  on  their  desires  of  wealth  to  the  ex- 

53 


Reflections  and 


cess  of  over-reaching,  grinding,  or  oppression; 
which  poisons  all  they  have  gotten:  so  that 
it  commonly  runs  away  as  fast,  and  by  as  bad 
ways,  as  it  was  heaped  up  together. 

RESPECT. 

253.  Never  esteem  any  man  or  thyself,  the 
more  for  money;  nor   think   the   meaner   of 
thyself,  or   another,  for   want   of   it  :   virtue 
being  the  just  reason  of  respecting,  and  the 
want  of  it  of  slighting  any  one. 

254.  A  man,  like  a  watch,  is  to  be  valued 
for  his  goings. 

255.  He  that  prefers  him  upon  other  ac 
counts,  bows  to  an  idol. 

256.  Unless   virtue    guide    us,   our    choice 
must  be  wrong. 

257.  An    able  bad    man   is   an    ill    instru 
ment,  and  to  be  shunned  as  the  plague. 

258.  Be  not  deceived  with  the  first  appear 
ances  of  things  ;  but  give  thyself  time  to  be  in 
the  right. 

259.  Shew  is  not  substance:  realities  gov 
ern  wise  men. 

260.  Have  a  care,   therefore,  where  there 
is  more  sail  than  ballast. 

HAZARD. 

261.  In  all  business,  it  is  best  to  put  noth 
ing  to  hazard:  but  where  it  is  unavoidable,  be 
not  rash,  but  firm  and  resigned. 

262.  We  should  not  be  troubled  for  what 

54 


Reflections  anfc 


we  cannot  help:  but  if  it  was  our  fault,  let  it 
be  so  no  more.  Amendment  is  repentance,  if 
not  reparation. 

263.  As  a  desperate  game  needs  an  able 
gamester:  so  consideration  often  would  pre 
vent,  what  the  best  skill  in  the  world  cannot 
recover. 

264.  Where  the   probability  of  advantage 
exceeds  not  that  of  loss,  wisdom    never  ad 
ventures. 

265.  To  shoot  well  flying,  is  well;  but  to 
chuse  it,  has  more  of  vanity  than  judgment. 

266.  To  be  dexterous  in  danger,  is  a  virtue; 
but  to  court  danger  to  show  it,  is  weakness. 

DETRACTION. 

267.  Have  a  care  of  that  base  evil,  detrac 
tion.     It  is  the  fruit  of  envy,   as    that  is  of 
pride,  the  immediate  offspring  of  the  Devil: 
who,  of   an   angel,  a    Lucifer,  a  son  of  the 
morning,    made    himself   a  serpent,   a  Devil, 
a  Beelzebub,  and  all  that  is  obnoxious  to  the 
Eternal  Goodness. 

268.  Virtue    is   not   secure    against    envy. 
Men  will  lessen  what  they  will  not  imitate. 

269.  Dislike  what   deserves  it;    but  never 
hate,   for   that   is    of   the   nature  of  malice; 
which  is  almost  ever  to  persons,  not  things; 
and  is  one  of  the  blackest  qualities  sin  begets 
in  the  soul. 


55 


fteflectiong  anti 


MODERATION. 

2/O.  It  were  an  happy  day,  if  men  could 
bound  and  qualify  their  resentments  with 
charity  to  the  offender:  for  then,  our  anger 
would  be  without  sin,  and  better  convict  and 
edify  the  guilty;  which  alone  can  make  it 
lawful. 

271.  Not  to  be   provoked  is  best;    but  if 
moved,  never  correct  till  the  fume  is  spent; 
for  every  stroke  our  fury  strikes,  is  sure  to 
hit  ourselves  at  last. 

272.  If  we  did  but  observe  the  allowances 
our  reason  makes  upon  reflection,  when  our 
passion  is  over,  we  could  not  want  a  rule  how 
to  behave  ourselves  again  on  the  like  occa 
sions. 

273.  We  are  more  prone  to  complain  than 
redress,  and  to  censure  than  excuse. 

274.  It  is  next  to  unpardonable,    that  we 
can  so  often   blame  what  we  will   not   once 
mend.     It  shews  that  we  know,  but  will  not 
do,  our  Master's  will. 

275.  They  that  censure,   should    practice; 
or  else,  let  them  have  the  first  stone,  and  the 
last  too. 

TRICK. 

276.  Nothing  needs  a  trick,   but  a  trick; 
sincerity  loathes  one. 

277.  We    must    take    care    to    do    things 
rightly:  for  a  just  sentence  may  be  unjustly 
executed. 

56 


fteflecticmg  anfc 


278.  Circumstances  give  great  light  to  true 
judgment,  if  well  weighed. 

PASSION. 

279.  Passion  is  a  sort  of  fever  in  the  mind, 
which  ever  leaves  us  weaker  than  it  found  us. 

280.  But,  being  intermitting,  to  be  sure  it 
is  curable  with  care. 

281.  It,  more  than  any  thing,  deprives  us 
of  the  use  of  our  judgment;  for  it  raises  a  dust 
very  hard  to  see  through. 

282.  Like  wine,  whose  lees  fly  up,  being 
jogged,  it  is  too  muddy  to  drink. 

283.  It  may  not  unfitly  be  termed  the  mob 
of  the  man,  that  commits  a  riot  upon  his  reason. 

284.  I  have  oftentimes  thought,  that  a  pas 
sionate  man  is  like  a  weak  spring,  that  cannot 
stand  long  locked. 

285.  And  it  is  as  true,  that  those  things  are 
unfit  for  use,  that  cannot  bear  small  knocks 
without  breaking. 

286.  He  that  will  not  hear  cannot  judge; 
and  he  that  cannot  bear  contradiction,  may, 
with  all  his  wit,  miss  the  mark. 

287.  Objection  and  debate  sift  out  truth; 
which  needs  temper,  as  well  as  judgment. 

288.  But  above  all,  observe  it  in   resent 
ments;  for  there  passion  is  most  extravagant. 

289.  Never  chide  for  anger,  but  instruction. 

290.  He  that  corrects  out  of  passion,  raises 
revenge  sooner  than  repentance. 

291.  It  has  more  of  wantonness  than  wis- 

57 


fteflecticmg  anfc 


dom;  and  resembles  those  that  eat  to  please 
their  palate,  rather  than  their  appetite. 

292.  It  is  the  difference  between  a  wise  and 
a  weak  man;  this  judges  by  the  lump,  that  by 
parts,  and  their  connection. 

293.  The  Greeks  used  to  say,   'All  cases 
are  governed  by  their  circumstances.  '     The 
same  thing  may  be  well  and  ill,  as  they  change 
or  vary  the  matter. 

294.  A  man's  strength  is  shewn  by  his  bear 
ing.    '  Bonum  agere,  &  mala  pati,  regis  est.  ' 

PERSONAL  CAUTIONS. 

295.  Reflect    without    malice,    but    never 
without  need. 

296.  Despise  no  body,   nor  no  condition, 
lest  it  come  to  be  thine  own. 

297.  Never   rail    nor  taunt.     The    one   is 
rude,  the  other  is  scornful,  and  both  evil. 

298.  Be  not  provoked  by  injuries  to  com 
mit  them. 

299.  Upbraid  only  in  gratitude. 

300.  Haste  makes  work,  which  caution  pre 
vents. 

301.  Tempt  no  man,  lest  thou  fall  for  it. 

302.  Have  a  care  of  presuming  upon  after 
games;  for  if  that  miss,  all  is  gone. 

303.  Opportunities  should  never  be  lost, 
because  they  can  hardly  be  regained. 

304.  It  is  well  to  cure,  but  better  to  pre 
vent  a  distemper.     The  first  shews  more  skill, 
but  the  last  more  wisdom. 

58 


anfc 


305.  Never  make  a  trial  of  skill  in  difficult 
or  hazardous  cases. 

306.  Refuse  not  to  be  informed:   for  that 
shews  pride  or  stupidity. 

307.  Humility    and    knowledge    in    poor 
clothes,  excel  pride  and  ignorance  in  costly 
attire. 

308.  Neither  despise  nor  oppose,  what  thou 
dost  not  understand. 

BALANCE. 

309.  We  must  not  be  concerned  above  the 
value  of  the  thing  that  engages  us;  nor  raised 
above   reason,  in  maintaining  what  we  think 
reasonable. 

310.  It  is  too  common  an  error,  to  invert 
the  order  of  things,  by  making  an  end  of  that 
which  is  a  means,  and  a  means,  of  that  which 
is  an  end. 

311.  Religion  and  government  escape  not 
this  mischief:    the  first  is  too  often  made  a 
means,  instead  of  an  end;  the  other  an  end, 
instead  of  a  means. 

312.  Thus  men  seek  wealth,  rather   than 
subsistence:    and   the   end   of  clothes    is  the 
least  reason  of  their  use.     Nor  is  the  satisfying 
of  our  appetite  our  end  in  eating,  so  much  as 
the  pleasing  of  our    palate.     The    like    may 
also  be  said  of  building,  furniture,  &c.  where 
the   man   rules   not   the  beast,   and  appetite 
submits  not  to  reason. 

313.  It  is  great  wisdom  to  proportion  our 

59 


an& 


esteem  to  the  nature  of  the  thing:  for  as 
that  way  things  will  not  be  undervalued,  so 
neither  will  they  engage  us  above  their  intrin 
sic  worth. 

314.  If  we  suffer  little  things  to  have  great 
hold  upon  us,  we  shall  be  as  much  transported 
for  them,  as  if  they  deserved  it. 

315.  It  is  an  old  proverb,   'Maxima  bella 
ex  levissimis  causis:'   The  greatest  feuds  have 
had  the  smallest  beginnings. 

316.  No   matter  what  the   subject  of  the 
dispute  be,  but  what  place  we  give  it  in  our 
minds;  for  that  governs  our  concern  and  re 
sentment. 

317.  It  is  one  of  the  fatalest  errors  of  our 
lives,   when  we  spoil  a  good  cause  by  an  ill 
management:  and  it  is  not  impossible  but  we 
may  mean  well  in  an  ill  business  ;  but  that  will 
not  defend  it. 

318.  If  we  are  but  sure  the  end  is  right, 
we  are  too  apt  to  gallop  over  all  bounds  to 
compass  it:  not  considering,  that  lawful  ends 
may  be  very  unlawfully  attained. 

319.  Let  us  be  careful  to  take  just  ways 
to  compass  just  things;  that  they  may  last  in 
their  benefits  to  us 

320.  There  is  a  troublesome  humour  some 
men  have,  that  if  they  may  not  lead,  they  will 
not  follow;  but  had  rather  a  thing  were  never 
done,  than  not  done  their  own  way,  though 
otherwise  very  desirable. 

321.  This  comes  of  an  over-  fulness  of  our- 

60 


anfc 


selves,  and  shews  we  are  more  concerned  for 
praise,  than  the  success  of  what  we  think  a 
good  thing. 

POPULARITY. 

322.  Affect  not  to  be  seen,  and  men  will 
less  see  thy  weakness. 

323.  They  that  shew  more  than  they  are, 
raise  an  expectation  they  cannot  answer;  and 
so  lose  their  credit,  as  soon  as  they  are  found 
out. 

324.  Avoid  popularity.    It  has  many  snares, 
and  no  real  benefit  to  thyself;  and  uncertainty 
to  others. 

PRIVACY. 

325.  Remember   the    proverb,    'Bene    qui 
latuit,  bene  vixit:'  They  are  happy  that  live 
retiredly. 

326.  If  this  be  true,  princes  and  their  gran 
dees,  of  all  men,  are  the  unhappiest  ;  for  they 
live  least  alone  :  and  they  that  must  be  enjoyed 
by  every  body,  can  never  enjoy  themselves  as 
they  should. 

327.  It  is  the  advantage   little  men   have 
upon  them  ;   they  can  be  private,  and  have 
leisure   for   family   comforts,  which   are   the 
greatest  worldly  contents  men  can  enjoy. 

328.  But  they  that  place  pleasure  in  great 
ness,  seek  it  there  :  and,  we  see,  rule  is  as  much 
the  ambition  of  some  natures,  as  privacy  is 
the  choice  of  others. 

61 


anfc 


GOVERNMENT. 

329.  Government  has  many  shapes;  but  it 
is  sovereignty,  though  not  freedom,  in  all  of 
them. 

330.  Rex  and  Tyrannus,  are  very  different 
characters:  one  rules  his  people  by  laws,  to 
which  they  consent;  the  other  by  his  absolute 
will  and  power.     That  is  called  freedom;  this, 
tyranny. 

331.  The  first  is  endangered  by  the  ambi 
tion  of  the  populace,  which  shakes  the  con 
stitution;  the  other  by  an  ill  administration, 
which  hazards  the  tyrant  and  his  family. 

332.  It  is  great  wisdom,  in  princes  of  both 
sorts,  not  to  strain  points  too  high  with  their 
people;  for  whether  the  people  have  a  right 
to  oppose  them  or  not,  they  are  ever  sure  to 
attempt  it  when   things  are  carried  too  far: 
though  the   remedy  oftentimes  proves  worse 
than  the  disease. 

333.  Happy   that    king   who    is    great    by 
justice,    and    that    people    who    are    free    by 
obedience. 

334.  Where  the  ruler  is  just,  he  may  be 
strict;  else  it  is  two  to  one  it  turns  upon  him: 
and  though  he  should  prevail,  he  can  be  no 
gainer,  where  his  people  are  the  losers. 

335.  Princes    must    not    have    passions    in 
government,  nor  resent  beyond  interest  and 
religion. 

336.  Where  example  keeps  pace  with  au- 

62 


anfc 


thority,  power  hardly  fails  to  be  obeyed,  and 
magistrates  to  be  honoured. 

337.  Let  the  people  think  they  govern,  and 
they  will  be  governed. 

338.  This  cannot  fail,  if  those  they  trust 
are  trusty. 

339.  That   prince  who  is  just  to  them  in 
great  things,  and  humours  them   oftentimes 
in  small  ones,  is  sure  to  have  and  keep  them 
from  all  the  world. 

340.  For  the  people  is  the  politic  wife  of 
the  prince,  that  may  be   better  managed  by 
wisdom,  than  ruled  by  force. 

341.  But  where  the  magistrate  is  partial, 
and  serves  ill    turns,   he  loses  his  authority 
with  the  people,  and  gives  the  populace  op 
portunity  to  gratify   their  ambition:    and  so 
lays  a  stumbling  block  for  his  people  to  fall. 

342.  It  is  true,   that   where  a  subject   is 
more  popular  than  the  prince,  the  prince  is 
in  danger;  but  it  is  as  true,  that  it  is  his  own 
fault  :  for  nobody  has  the  like  means,  interest, 
or  reason,  to  be  popular,  as  he. 

343  .  It  is  an  unaccountable  thing,  that  some 
princes  incline  rather  to  be  feared  than  loved; 
when  they  see,  that  fear  does  not  oftener  se 
cure  a  prince  against  the  dissatisfaction  of  his 
people,  than  love  makes  a  subject  too  many 
for  such  a  prince. 

344.  Certainly  service  upon  inclination  is 
like  to  go  farther,  than  obedience  upon  com 
pulsion. 

63 


Jteflectiong  ant) 


345.  The  Romans  had  a  just  sense  of  this, 
when  they  placed  Optimus  before  Maximus, 
to  their  most  illustrious  captains  and  Cesars. 

346.  Besides,  experience  tells  us,  that  good 
ness  raises  a  nobler  passion  in  the  soul,  and 
gives  a  better  sense  of  duty,  than  severity. 

347.  What  did  Pharaoh  get  by  increasing 
the  Israelites   task  ?     Ruin  to  himself  in  the 
end. 

348.  Kings,  chiefly  in  this,  should   imitate 
God;  their  mercy    should    be  above  all  their 
works. 

349.  The  difference  between  the  prince  and 
the    peasant  is  in   this    world;  but  a  temper 
ought  to  be    observed    by  him    that    has  the 
advantage  here,  because  of  the  judgment  of 
the  next. 

350.  The  end  of  every  thing  should  direct 
the  means:  now  that  of  government  being  the 
good  of  the  whole,  nothing  less  should  be  the 
aim  of  the  prince. 

351.  As  often  as  rulers  endeavour  to  attain 
just  ends  by  just  mediums,  they  are  sure  of  a 
quiet  and   easy   government;  and  as  sure  of 
convulsions,  where  the  natures  of  things  are 
violated,  and  their  order  over-ruled. 

352.  It  is  certain,  princes   ought    to  have 
great  allowances  made  them  for  faults  in  gov 
ernment,  since  they  see  by  other  people's  eyes, 
and  hear  by  their  ears;  but  ministers  of  state, 
their  immediate   confidents  and   instruments, 
have  much  to  answer  for,  if,  to  gratify  private 

64 


Reflection^  anto  jHavmu; 

passions,  they  misguide  the  prince  to  do  pub 
lic  injury. 

353.  Ministers   of  state  should    undertake 
their  posts  at  their  peril.     If  princes  over-rule 
them,  let  them  shew  the  law,  and  humbly  re 
sign;  if  fear,  gain,  or  flattery  prevail,  let  them 
answer  it  to  the  law. 

354.  The  prince  cannot  be  preserved,  but 
where  the  minister  is  punishable;  for  people, 
as  well  as  princes,  will  not  endure,  '  imperium 
in  imperio.' 

355.  If  ministers  are  weak  or  ill  men,  and 
so  spoil  their  places,  it  is  the  prince's  fault 
that  choose    them;    but  if  their    places  spoil 
them,  it  is  their  own  fault  to  be  made  worse 
by  them. 

356.  It  is  but  just,  that  those  that  reign  by 
their  princes,  should  suffer  for  their  princes: 
for  it  is  a  safe  and  necessary  maxim,  not  to 
shift  heads  in  government  while  the  hands  are 
in  being  that  should  answer  for  them. 

357.  And  yet   it  were  intolerable  to  be  a 
minister  of  state,  if  every  body  may  be  accuser 
and  judge. 

358.  Let,  therefore,  the  false  accuser  no 
more  escape  an  exemplary  punishment  than 
the  guilty  minister. 

359.  For  it  profanes  government  to  have 
the  credit  of  the  leading  men  in  it  subject  to 
vulgar  censure,  which  is  often  ill-grounded. 

360.  The  safety  of  a  prince,  therefore,  con 
sists  in  a  well  chosen  council:  and  that  only 

65 


Reflections  anfc 


can  be  said  to  be  so,  where  the  persons  that 
compose  it  are  qualified  for  the  business  that 
comes  before  them. 

361.  Who  would  send  to  a  taylor  to  make 
a  lock,  or  to  a  smith  to  make  a  suit  of  clothes? 

362.  Let  there  be  merchants  for  trade,  sea 
men  for  the  admiralty,  travellers  for  foreign 
affairs,  some  of  the  leading  men  of  the  country 
for  home-business,  and  common  and  civil  law 
yers  to  advise  of  legality  and  right,  who  should 
always  keep  to  the  strict  rules  of  law. 

363.  Three  things  contribute  much  to  ruin 
government;  looseness,  oppression,  and  envy. 

364.  Where  the  reigns  of  government  are 
too  slack,  there  the  manners  of  the  people  are 
corrupted:  and  that  destroys  industry,  begets 
effeminacy,  and  provokes  heaven  against  it. 

365.  Oppression  makes  a  poor  country,  and 
a  desperate  people,  who  always  wait  an  oppor 
tunity  to  change. 

366.  "He  that  ruleth  over  men,  must  be 
just,  ruling  in  the  fear  of  God;"  said  an  old 
and  wise  king. 

367.  Envy  disturbs  and  distracts  govern 
ment,   clogs   the  wheels,   and   perplexes   the 
administration:  and  nothing  contributes  more 
to  this  disorder,  than  a  partial  distribution  of 
rewards  and  punishments  in  the  sovereign. 

368.  As  it  is  not  reasonable  that  men  should 
be  compelled  to  serve;  so  those  that  have  em 
ployments  should  not  be  endured  to  leave  them 
humoursomely. 

66 


fteflectiong  anD 


369.  Where   the   state   intends  a  man  no 
affront,  he  should  not  affront  the  state. 

A  PRIVATE  LIFE. 

370.  A  private  life  is  to  be  preferred;  the 
honour   and   gain   of    publick    posts    bearing 
no  proportion  with  the  comfort  of  it.     The 
one  is  free  and  quiet,  the  other  servile  and 
noisy. 

371.  It  was  a  great  answer  of  the  Shunamite 
woman,  "I  dwell  among  my  own  people." 

372.  They  that  live  of  their  own,  neither 
need,  nor  often  list,  to  wear  the  livery  of  the 
publick. 

373.  Their  subsistence  is  not  during  pleas 
ure,  nor  have  they  patrons  to  please  or  pre 
sent. 

374.  If  they  are  not  advanced,  neither  can 
they  be  disgraced;  and  as  they  know  not  the 
smiles  of  majesty,  so  they  feel  not  the  frowns 
of  greatness,  or  the  effects  of  envy. 

375.  If  they  want  the  pleasures  of  a  court, 
they  also  escape  the  temptations  of  it. 

376.  Private  men,  in  fine,  are  so  much  their 
own,  that,  paying  common  dues,  they  are  sov 
ereigns  of  all  the  rest. 

A  PUBLICK  LIFE. 

377.  Yet  the  public  must  and  will  be  served; 
and  they  that  do  it  well,  deserve  publick  marks 
of  honour  and  profit. 

378.  To   do  so,    men   must    have    publick 

67 


Reflections  attfc 


minds,  as  well  as  salaries;  or  they  will  serve 
private  ends  at  the  publick  cost. 

379.  Governments  can  never  be  well  admin 
istered,  but  where  those  intrusted  make  con 
science  of  well  discharging  their  places. 

QUALIFICATIONS. 

380.  Five  things  are  requisite   to  a  good 
officer;  ability,  clean  hands,  dispatch,  patience, 
and  impartiality. 

CAPACITY. 

381.  He  that  understands  not  his  employ 
ment,  whatever  else  he  knows,  must  be  unfit  for 
it;  and  the  publick  suffer  by  his  inexpertness. 

382.  They  that  are  able  should  be  just  too; 
or  the  government  may  be  the  worse  for  their 
capacity. 

CLEAN  HANDS. 

383.  Covetousness  in  such  men  prompts 
them  to  prostitute  the  publick  for  gain. 

384.  The  taking  of  a  bribe,   or  gratuity, 
should  be  punished  with  as  severe  penalties  as 
the  defrauding  of  the  state. 

385.  Let  men  have  sufficient  salaries,  and 
exceed  them  at  their  peril. 

386.  It  is  a  dishonour  to  government,  that 
its  officers  should  live  of  benevolence;   as  it 
ought  to  be  infamous  for  officers  to  dishonour 
the  publick,  by  being  twice  paid  for  the  same 
business. 

68 


anfc 


387.  But  to  be  paid,  and  not  to  do  busi 
ness,  is  rank  oppression. 

DISPATCH. 

388.  Dispatch  is  a  great  and  good  quality 
in  an  officer,  where  duty,  not  gain,  excites  it. 
But  of  this  too  many  make  their  private  mar 
ket,  and  overplus  to  their  wages.     Thus  the 
salary  is  for  doing,  and  the  bribe  for  dispatch 
ing  the  business:  as  if  business  could  be  done 
before  it  were  dispatched  :  or  they  were  to  be 
paid  apart,  one  by  the  government,  the  other 
by  the  party. 

389.  Dispatch  is  as  much  the  duty  of  an 
officer,  as  doing;  and  very  much  the  honour 
of  the  government  he  serves. 

390.  Delays  have  been  more  injurious  than 
direct  injustice. 

391.  They  too  often  starve  those  they  dare 
not  deny. 

392.  The   very  winner   is    made    a   loser, 
because  he  pays  twice  for  his  own;  like  these 
that  purchase  estates,  mortgaged  before  to  the 
full  value. 

393.  Our  law  says  well,  'To  delay  justice, 
is  injustice.' 

394.  Not  to  have  a  right,  and  not  to  come 
at  it,  differ  little. 

395.  Refusal,   or  dispatch,  is  the  duty  and 
wisdom  of  a  good  officer. 


69 


fteflectiong  anti 


PATIENCE. 

396.  Patience  is  a  virtue  every  where:  but 
it  shines  with  greatest  lustre  in  the  men  of 
government. 

397.  Some  are  so  proud  or  testy,  they  will 
not  hear  what  they  should  redress. 

398.  Others  so  weak,  they  sink,  or  burst, 
under  the  weight  of  their  office;  though  they 
can  lightly  run  away  with  the  salary  of  it. 

399.  Business  can  never  be  well  done,  that 
is  not  well  understood :  which  cannot  be  with 
out  patience. 

400.  It  is  cruelty  indeed,  not  to  give  the 
unhappy  an  hearing,  whom  we  ought  to  help ; 
but  it  is  the  top  of  oppression  to  brow-beat 
the  humble  and  modest  miserable,  when  they 
seek  relief. 

401.  Some,  it  is  true,  are  unreasonable  in 
their  desires  and  hopes;  but  then  we  should 
inform,  not  rail  at  and  reject  them. 

402.  It  is,  therefore,  as  great  an  instance 
of  wisdom  as  a  man  in  business  can  give,  to 
be  patient  under  the  impertinencies  and  con 
tradictions  that  attend  it. 

403 .  Method  goes  far  to  prevent  trouble  in 
business:  for  it  makes  the  task  easy,  hinders 
confusion,   saves  abundance  of  time,  and  in 
structs  those  that  have  business  depending, 
what  to  do,  and  what  to  hope. 


Reflections  anti 


IMPARTIALITY. 

404.  Impartiality,  though  it  be  the  last,  is 
not  the  least  part  of  the  character  of  a  good 
magistrate. 

405.  It  is  noted  as  a  fault  in  holy  writ, 
even  to    regard    the  poor  in  judgment;  how 
much  more  the  rich  ? 

406.  If  our  compassions  must  not  sway  us; 
less  should  our  fears,  profits,  or  prejudices. 

407.  Justice  is  justly  represented  blind,  be 
cause  she  sees  no   difference    in  the   parties 
concerned. 

408.  She  has  but  one  scale  and  weight,  for 
rich  and  poor,  great  and  small. 

409.  Her   sentence   is  not  guided  by  the 
person,  but  the  cause. 

410.  The    impartial    judge,    in   judgment, 
knows   nothing   but  the  law;  the   prince,  no 
more  than  the  peasant;    his  kindred,  than  a 
stranger.     Nay,  his  enemy  is  sure  to  be  upon 
equal  terms  with  his  friend,  when  he  is  upon 
the  bench. 

411.  Impartiality  is  the  life  of  justice,  as 
that  is  of  government. 

412.  Nor  is  it  only  a  benefit  to  the  state; 
for  private  families  cannot  subsist  comfortably 
without  it. 

413.  Parents  that  are  partial,  are  ill  obeyed 
by  their  children;  and  partial  masters  not  better 
served  by  their  servants. 

414.  Partiality   is    always    indirect,   if  not 


anfc 


dishonest:  for  it  shews  a  bias,  where  reason 
would  have  none;  if  not  an  injury,  which  jus 
tice  every  where  forbids. 

415.  As  it  makes   favourites  without  rea 
son,  so  it  uses  no  reason  in  judging  of  actions  : 
confirming  the  proverb,  '  The  crow  thinks  her 
own  bird  the  fairest/ 

416.  What  some  see  to  be  no  fault  in  one, 
they  will  have  criminal  in  another. 

417.  Nay,  how  ugly  do  our  failings  look  to 
us  in  the  persons  of  others;  which  yet  we  see 
not  in  ourselves. 

418.  And  but  too  common  it  is,  for  some 
people  not  to  know  their  own  maxims  and 
principles  in  the  mouths  of  other  men,  when 
they  give  occasion  to  use  them. 

419.  Partiality   corrupts   our  judgment  of 
persons  and  things,  of  ourselves  and  others. 

420.  It   contributes   more  than   any   thing 
to  factions  in  the  government,  and  feuds  in 
families. 

421.  It  is  a  prodigal  passion,  that  seldom 
returns  till  it  is    hunger-bit,   and  disappoint 
ments  bring  it  within  bounds. 

422.  And  yet  we  may  be  indifferent,  to  a 
fault. 

INDIFFERENCE. 

423.  Indifference  is  good  in  judgment,  but 
bad  in  relation,  and  stark  naught  in  religion. 

424.  And  even  in  judgment,  our  indiffer 
ence  must  be  to  the  persons,  not  causes;  for 
one,  to  be  sure,  is  right. 

72 


Reflections  anfc 


NEUTRALITY. 

425.  Neutrality  is  something  else  than  in 
difference;  and  yet  of  kin  to  it  too. 

426.  A  judge  ought  to  be  indifferent;   and 
yet  he  cannot  be  said  to  be  neutral. 

427.  The    one   being  to  be  even  in  judg 
ment,  and  the  other  not  to  meddle  at  all. 

428.  And  where  it  is  lawful,   to  be  sure, 
it  is  best  to  be  neutral. 

429.  He  that  espouses  parties,  can  hardly 
divorce  himself  from  their  fate;  and  more  fall 
with  their  party,  than  rise  with  it. 

430.  A  wise  neuter  joins  with  neither,  but 
uses  both,  as  his  honest  interest  leads  him. 

431.  A  neuter  only  has  room  to  be  a  peace 
maker:  for  being  of  neither  side,  he  has  the 
means  of  mediating  a  reconciliation  of  both. 

A  PARTY. 

432.  And  yet  where  right  or  religion  gives 
a  call,  a  neuter  must  be  a  coward  or  an  hypo 
crite. 

433.  In  such    cases,   we   should    never  be 
backward;   nor  yet  mistaken. 

434.  When  our  right  or  religion  is  in  ques 
tion,  then  is  the  fittest  time  to  assert  it. 

435.  Nor  must  we  always  be  neutral,  where 
our  neighbour  is  concerned:  for  though  med 
dling  is  a  fault,  helping  is  a  duty. 

436.  We  have  a  call  to  do  good,  as  often 
as  we  have  the  power  and  occasion. 

73 


Reflections  anfc 


437.  If  heathens  could  say,  '  We  are  not 
born  for  ourselves;'  surely  Christians  should 
practise  it. 

438.  They  are  taught  so  by  His  example, 
as  well   as  doctrine,    from  whom  they  have 
borrowed  their  name. 

OSTENTATION. 

439.  Do  what  good  thou  canst  unknown; 
and  be  not  vain  of  what  ought  rather  to  be 
felt  than  seen. 

440.  The  humble,  in  the  parable  of  the  day 
of  judgment,  forgot  their  good  works,  "Lord, 
when  did  we  so  and  so." 

441.  He  that  does  good  for  good's  sake, 
seeks  neither  praise  nor  reward,  though  sure 
of  both  at  last. 

COMPLETE  VIRTUE. 

442  .  Content  not  thyself  that  thou  art  virtu 
ous  in  the  general  :  for  one  link  being  wanting, 
the  chain  is  defective. 

443.  Perhaps  thou  art  rather  innocent  than 
virtuous,  and  owest  more  to  thy  constitution 
than  to  thy  religion. 

444.  To  be  innocent  is  to  be  not  guilty; 
but  to  be  virtuous  is  to  overcome  our  evil 
inclinations. 

445.  If  thou  hast  not  conquered  thyself  in 
that  which  is  thy  own    particular  weakness, 
thou  hast  no  title  to  virtue,  though  thou  art 
free  of  other  mens. 

74 


Reflections  anb 


446.  For  a  covetous  man  to  inveigh  against 
prodigality,  an  atheist  against  idolatry,  a  tyrant 
against  rebellion,  or  a  liar  against  forgery,  and 
a  drunkard  against  intemperance,   is  for  the 
pot  to  call  the  kettle  black. 

447.  Such  reproof  would  have   but    little 
success,  because  it  would  carry  but  little  au 
thority  with  it. 

448.  If  thou  wouldst  conquer  thy  weakness, 
thou  must  never  gratify  it. 

449.  No  man  is  compelled  to  evil;  his  con 
sent  only  makes  it  his. 

450.  It  is  no  sin  to  be  tempted,  but  to  be 
overcome. 

451.  What  man,  in  his  mind,  would  con 
spire  his  own  hurt  ?     Men  are  beside  them 
selves,    when    they    transgress    against    their 
convictions. 

452.  If  thou  wouldst  not  sin,  do  not  desire; 
and  if  thou  wouldst  not  lust,  do  not  embrace 
the  temptation:  no,  not  look  at  it,  nor  think 
of  it. 

453.  Thou  wouldst  take  much  pains  to  save 
thy  body:    take   some,   prithee,    to    save  thy 
soul. 

RELIGION. 

454.  Religion  is  the  fear  of  God,  and  its 
demonstration  good  works;    and  faith  is  the 
root  of  both;   "For  without  faith  we  cannot 
please   God;"  nor  can  we  fear  what  we  do 
not  believe. 

75 


fteflectiong  anfc 


455.  The    devils    also    believe    and    know 
abundance;  but  in  this  is  the  difference,  their 
faith  works  not  by  love,  nor  their  knowledge 
by  obedience;    and   therefore   they  are   never 
the  better  for  them.     And  if  ours  be  such,  we 
shall  be  of  their  church,  not  of  Christ's;  for 
as  the  head  is,  so  must  the  body  be. 

456.  He  was  holy,  humble,  harmless,  meek, 
merciful,   &c.  when  among  us;  to    teach    us 
what  we  should  be  when  he  was  gone:    and 
yet  he  is  among  us  still,  and  in  us  too,  a  living 
and  perpetual  preacher  of  the  same  grace,  by 
his  spirit  in  our  consciences. 

457.  A  minister  of  the  gospel  ought  to  be 
one  of  Christ's  making,  if  he  would  pass  for  one 
of  Christ's  ministers. 

458.  And  if  he  be  one  of  his  making,  he 
knows  and  does,  as  well  as  believes. 

459.  That  minister,  whose  life  is  not  the 
model  of  his  doctrine,  is  a  babbler  rather  than 
a  preacher,  a  quack  rather  than  a  physician  of 
value. 

460.  Of  old  time  they  were  made  ministers 
by  the  Holy  Ghost:  and  the  more  that  is  an 
ingredient  now,  the   fitter  they  are   for  that 
work. 

461.  Running-streams  are  not  so  apt  to  cor 
rupt  as  stagnant  waters  ;  nor  itinerant,  as  set 
tled  preachers  :  but  they  are  not  to  run  before 
they  are  sent. 

462.  As  they  freely  receive  from  Christ,  so 
they  give. 

76 


Reflections  anfc 


463.  They  will  not  make  that  a  trade,  which 
they  know  ought  not,  in  conscience,  to  be  one. 

464.  Yet  there  is  no  fear  of  their  living, 
that  design  not  to  live  by  it. 

465.  The  humble  and  true  teacher  meets 
with  more  than  he  expects. 

466.  He  accounts  content    with  godliness 
great  gain,  and  therefore  seeks  not  to  make 
a  gain  of  godliness. 

467.  As  the  ministers  of  Christ  are  made 
by  him,  and  are  like  him,  so  they  beget  people 
into  the  same  likeness. 

468.  To  be  like  Christ,   then,  is  to  be  a 
Christian.     And  regeneration  is  the  only  way 
to  the  kingdom  of  God,  which  we  pray  for. 

469.  Let    us    to-day,    therefore,    hear   his 
voice,  and  not  harden  our  hearts,  who  specks 
to  us   many  ways,   in   the   scriptures,   in   our 
hearts,  by  his  servants  and  providences;  and 
the  sum  of  all  his  holiness  and  charity. 

470.  St.  James  gives  a  short  draught  of  the 
matter,  but  very  full  and  teaching,  "Pure  reli 
gion,  and  undefiled  before  God  the  Father,  is 
this,  to  visit  the  fatherless  and  the  widows  in 
their  affliction,  and  to  keep  ourselves  unspotted 
from  the  world,  '  '  which  is  comprised  in  these 
two  words,  charity  and  piety. 

471.  They  that  truly  make  these  their  aim, 
will  find  them  their  attainment,  and,  with  them, 
the  peace  that  follows  so  excellent  a  condition. 

472.  Amuse  not  thyself,  therefore,  with  the 
numerous  opinions  of  the  world  ;  nor  value  thy- 

77 


Reflections  anfc 


self  upon  verbal  orthodoxy,  philosophy,  or  thy 
skill  in  tongues,  or  of  knowledge  of  the  fathers; 
(too  much  the  business  and  vanity  of  the  world) 
but  in  this  rejoice,  "That  thou  knowest  God, 
that  is  the  Lord,  who  exerciseth  loving-kind 
ness,  and  judgment,  and  righteousness  in  the 
earth." 

473.  Public  worship  is  very  commendable, 
if  well   performed.     We  owe  it  to  God  and 
good  example.     But  we  must  know,  that  God 
is  not   tied   to   time  or   place,  who  is  every 
where  at  the  same    time;  and   this  we    shall 
know  as  far  as  we  are  capable,  if,  where-ever 
we  are,  our  desires  are  to  be  with  him. 

474.  Serving  God,  people  generally  confine 
to  the  acts  of  publick  and  private   worship: 
and  those  the  more  zealous  do  often  repeat,  in 
hopes  of  acceptance. 

475.  But  if  we    consider   that    God    is  an 
infinite  spirit,  and  as  such,  every  where;   and 
that  our  Saviour  has  taught  us,  that  he  will  be 
worshipped  in  spirit  and  in  truth,  we  shall  see 
the  shortness  of  such  a  notion. 

476.  For  serving  God  concerns  the  frame 
of  our  spirits,  in  the  whole  course  of  our  lives; 
in  every  occasion  we  have,  in  which  we  may 
shew  our  love  to  his  law. 

477.  For  as  men  in  battle  are  continually  in 
the  way  of  shot,  so  we,  in  this  world,  are  ever 
within  the  reach  of  temptation:  and  herein  do 
we  serve  God,  if  we  avoid  what  we  are  forbid, 
as  well  as  do  what  he  commands. 

78 


ftefiectiong  anfc 


478.  God  is  better   served  in    resisting   a 
temptation  to  evil,  than  in  many  formal  pray 
ers. 

479.  This  is  but  twice  or  thrice  a  day;  but 
that  every  hour  and  moment  of  the  day.     So 
much  more  is  our  continual  watch,  than  our 
evening  and  morning  devotion. 

480.  Wouldst  thou  then  serve  God?     Do 
not  that  alone,  which  thou  wouldst  not  that 
another  should  see  thee  do. 

481.  Do  not  take  God's  name  in  vain,  or 
disobey  thy  parents,  or  wrong  thy  neighbour, 
or  commit  adultery,  even  in  thine  heart. 

482.  Neither  be  vain,    lascivious,    proud, 
drunken,  revengeful,  or  angry;  nor  lie,  detract, 
backbite,  over-reach,  oppress,  deceive,  or  be 
tray;  but  watch  vigorously  against  all  temp 
tations  to  these  things,  as  knowing  that  God 
is  present,  the  overseer  of  all  thy  ways  and 
most  inward  thoughts,  and  the  avenger  of  his 
own  law  upon  the  disobedient  ;  and  thou  wilt 
acceptably  serve  God. 

483.  Is  it  not  reason,    if   we  expect   the 
acknowledgments  of  those  to  whom  we  are 
bountiful,  that  we  should  reverently  pay  ours 
to  God,   our  most    munificent   and   constant 
benefactor? 

484.  The  world  represents  a  rare  and  sump 
tuous  palace;  mankind,  the  great  family  in  it; 
and  God,  the  mighty  Lord  of  and  Master  [of]  it. 

485.  We   are  all   sensible   what  a  stately 
seat  it  is  ;  the  heavens  adorned  with  so  many 

79 


fteffectiong  anfc 


glorious  luminaries;  and  the  earth  with  groves, 
plains,  vallies,  hills,  fountains,  ponds,  lakes, 
and  rivers  ;  and  variety  of  fruits  and  creatures 
for  food,  pleasure  and  profit;  in  short,  how 
noble  an  house  he  keeps,  and  the  plenty,  and 
variety,  and  excellency  of  his  table;  his  or 
ders,  seasons,  and  suitableness  of  every  time 
and  thing.  But  we  must  be  as  sensible,  or 
at  least  ought  to  be.  what  careless  and  idle 
servants  we  are,  and  how  short  and  dispro 
portionate  our  behaviour  is  to  his  bounty  and 
goodness;  how  long  he  bears,  how  often  he 
reprieves  and  forgives  us;  who,  notwithstand 
ing  our  breach  of  promises,  and  repeated 
neglects,  has  not  yet  been  provoked  to  break 
up  house,  and  send  us  to  shift  for  ourselves. 
Should  not  this  great  goodness  raise  a  due 
sense  in  us  of  our  undutifulness,  and  a  resolu 
tion  to  alter  our  course,  and  mend  our  man 
ners;  that  we  may  be  for  the  future  more 
worthy  communicants  at  our  Master's  good 
and  great  table?  Especially  since  it  is  not 
more  certain  that  we  deserve  his  displeasure, 
than  that  we  shall  feel  it,  if  we  continue  to  be 
unprofitable  servants. 

486.  But  though  God  has  replenished  this 
world  with  abundance  of  good  things  for  man's 
life  and  comfort,  yet  they  are  all  but  imper 
fect  goods.  He  only  is  the  perfect  good  to 
whom  they  point.  But  alas!  men  cannot  see 
him  for  them;  though  they  should  always  see 
him  in  them. 

80 


fteffectiong  anfc 


487.  I  have  often  wondered  at  the  unac- 
countableness  of  man  in   this,    among   other 
things,  that,  though  he  loves  changes  so  well, 
he  should  care  so  little  to  hear  or  think  of  his 
last,  great,  and  if  he  pleases,  his  best  change. 

488.  Being,  as  to  our  bodies,  composed  of 
changeable  elements,  we,  with  the  world,   are 
made  up  of,  and  subsist  by,  revolution;  but 
our  souls  being  of  another  and  nobler  nature, 
we  should  seek  our  rest  in  a  more  enduring 
habitation. 

489.  The  truest  end  of  life  is  to  know  the 
life  that  never  ends. 

490.  He  that  makes  this  his  care,  will  find 
it  his  crown  at  last. 

491.  Life  else  were  a  misery,   rather  than 
a  pleasure;  a  judgment,  not  a  blessing. 

492.  For,  to  know,  regret,  and  resent,  to 
desire,   hope,   and  fear,    more  than  a  beast, 
and  not  live  beyond  him,  is  to  make  a  man 
less  than  a  beast. 

493.  It  is  the  amends  of  a  short  and  trou 
blesome  life,   that  doing  good,  and  suffering 
ill,  entitles  man  to  one  longer  and  better. 

494.  This  ever  raises  the  good  man's  hope, 
and  gives  him  tastes  beyond  this  world. 

495.  As  it  is  his  aim,  so  none  else  can  hit 
the  mark. 

496.  Many  make  it  their  speculation,  but  it 
is  the  good  man's  practice. 

497.  His  work  keeps   pace   with  his  life, 
and  so  leaves  nothing  to  be  done  when  he  dies. 

81 


Reflections  anil 


498.  And  he  that   lives   to  live  for  ever, 
never  fears  dying. 

499.  Nor  can  the  means  be  terrible  to  him 
that  heartily  believes  the  end. 

500.  For  though  death  be  a  dark  passage, 
it  leads  to   immortality;   and  that  is  recom- 
pence  enough  for  suffering  of  it. 

501.  And  yet  faith  lights  us,  even  through 
the  grave  ;  being  the  evidence  of  things  not  seen. 

502.  And  this  is  the  comfort  of  the  good, 
that  the  grave  cannot  hold  them,   and  that 
they  live  as  soon  as  they  die. 

503.  For  death  is  no  more  than  a  turning 
of  us  over  from  time  to  eternity. 

504.  Nor  can  there  be  a  revolution  without 
it;  for  it  supposes  the  dissolution  of  one  form, 
in  order  to  the  succession  of  another. 

505.  Death,  then,  being  the  way  and  con 
dition  of  life,  we  cannot  love  to  live,  if  we 
cannot  bear  to  die. 

506.  Let  us,  then,  not  cozen  ourselves  with 
the   shells   and    husks   of  things;    nor    prefer 
form  to  power,  nor   shadows   to  substance: 
pictures  of  bread  will  not  satisfy  hunger,  nor 
those  of  devotion  please  God. 

507.  This  world  is  a  form;  our  bodies  are 
forms,  and  no  visible  acts  of  devotion  can  be 
without  forms.     But  yet  the  less  form  in  reli 
gion  the  better,  since  God  is  a  spirit:  for  the 
more  mental  our  worship,  the  more  adequate 
to  the  nature  of  God;  the  more  silent,  the  more 
suitable  to  the  language  of  the  spirit. 

82 


Reflections  anb 


508.  Words   are  for  others,  not  for  our 
selves:  nor  for  God,  who  hears  not  as  bodies 
do,  but  as  spirits  should. 

509.  If  we  would   know  this   dialect,  we 
must  learn  of  the  divine  principle  in  us.     As 
we  hear  the  dictates  of  that,  so  God  hears 
us. 

510.  There  we  may  see  him,  too,  in  all  his 
attributes;  though  but  in  little,  yet  as  much  as 
we  can  apprehend  or  bear:  for  as  he  is  in  him 
self,  he  is  incomprehensible,  and  "dwelleth  in 
that  light  no  eye  can  approach."     But  in  his 
image  we  may  behold  his  glory;    enough  to 
exalt  our  apprehensions  of  God,  and  to  instruct 
us  in  that  worship  which  pleaseth  him. 

511.  Men  may  tire  themselves  in  a  labyrinth 
of  search,  and  talk  of  God;  but  if  we  would 
know  him  indeed,  it  must  be  from  the  impres 
sions  we  receive  of  him:  and  the  softer  our 
hearts  are,  the  deeper  and  livelier  those  will  be 
upon  us. 

512.  If  he  has  made  us  sensible  of  his  jus 
tice,  by  his  reproof;  of  his  patience,  by  his 
forbearance;    of   his   mercy,    by  his   forgive 
ness;  of  his  holiness,  by  the  sanctification  of 
our    hearts   through   his   spirit;    we    have   a 
grounded  knowledge  of  God.     This  is  experi 
ence,   that  speculation;    this  enjoyment,   that 
report.     In  short  this  is  undeniable  evidence, 
with  the  realities  of  religion,  and  will  stand  all 
winds  and  weathers. 

513.  As  our  faith,  so  our  devotion,  should 

83 


*5cflection£  anfc 


be  lively.     Cold  meat  will  not  serve  at  those 
repasts. 

514.  It  is  a  coal  from  God's  altar  must 
kindle  our  fire  :  and  without  fire,  true  fire,  no 
acceptable  sacrifice. 

515.  "Open  thou  my  lips,  and  then"  said 
the  royal   prophet,    "my  mouth   shall  praise 
God."     But  not  till  then. 

516.  The  preparation  of  the  heart,  as  well 
as  the  answer  of  the  tongue,  is  of  the  Lord: 
and  to  have  it,  our  prayers  must  be  powerful, 
and  our  worship  grateful. 

517.  Let  us  chuse,  therefore,  to  commune 
where  there  is  the  warmest  sense  of  religion; 
where  devotion  exceeds  formality,  and  practice 
most  corresponds  with  profession;  and  where 
there  is,  at  least,  as  much  charity  as  zeal  :  for 
where  this  society  is  to  be  found,  there  shall 
we  find  the  church  of  God. 

518.  As  good,  so  ill  men,  are  all  of  a  Church  : 
and  every  body  knows  who  must  be  head  of  it. 

519.  The    humble,    meek,    merciful,    just, 
pious,  and  devout  souls,  are  every  where,  of 
one  religion;   and  when   death  has  taken  off 
the  mask,  they  will  know  one  another,  though 
the  diverse  liveries  they  wear  here  make  them 
strangers. 

520.  Great  allowances  are  to  be  made  for 
education  and  personal  weaknesses;  but  it  is 
a  rule  with  me,  "That  man  is  truly  religious, 
that  loves  the  persuasion  he  is  of  for  the  piety, 
rather  than  the  ceremony  of  it." 

84 


anfc 


521.  They  that  have  one  end,  can  hardly 
disagree  when  they  meet.     At  least  their  con 
cern  in  the  greater,  moderates  their  value  for, 
and  difference  about,  the  lesser  things. 

522.  It  is  a  sad  reflection,  that  many  men 
hardly  have  any  religion  at  all,  and  most  men 
have  none  of  their  own  ;  for  that  which  is  the  re 
ligion  of  their  education,  and  not  of  their  judg 
ment,  is  the  religion  of  another,  and  not  theirs. 

523.  To  have  religion  upon  authority,  and 
not    upon    conviction,   is  like  a  finger-watch, 
to  be  set  forwards  or  backwards,  as  he  pleases 
that  has  it  in  keeping. 

524.  It  is  a  preposterous  thing,  that  men 
can  venture  their  souls,  where  they  will  not 
venture  their  money:  for  they  will  take  their 
religion   upon    trust,    but    not    trust  a  synod 
about  the  goodness  of  half  a  crown. 

525.  They  will  follow  their  own  judgment 
when  their  money  is  concerned,  whatever  they 
do  for  their  souls. 

526.  But,  to  be  sure,  that  religion  cannot 
be  right,  that  a  man  is  the  worse  for  having. 

527.  No  religion  is  better  than  an  unnat 
ural  one. 

528.  Grace   perfects,    but   never    sours   or 
spoils,  nature. 

529.  To  be  unnatural  in  defence  of  grace 
is  a  contradiction. 

530.  Hardly   any  thing  looks   worse   than 
to  defend  religion  by  ways  that  shew  it  has  no 
credit  with  us. 

85 


Reflections  attfc 


531.  A  devout  man  is  one  thing,  a.  stickler 
is  quite  another. 

532.  When   our   minds   exceed   their   just 
bounds,  we  must  not  discredit  what  we  would 
recommend. 

533.  To  be  furious  in  religion  is  to  be  irre 
ligiously  religious. 

534.  If  he  that  is  without  bowels  is  not  a 
man:  how,  then,  can  he  be  a  Christian? 

535.  It  were  better  to  be  of  no  church, 
than  to  be  bitter  for  any. 

536.  Bitterness  comes  very  near  to  enmity, 
and  that  is  Beelzebub  ;  because  the  perfection 
of  wickedness. 

537.  A  good  end  cannot  sanctify  evil  means  ; 
nor  must  we  ever  do  evil  that  good  may  come 
of  it. 

538.  Some  folk  think  they  may  scold,  rail, 
hate,  rob,  and  kill  too;  so  it  be  but  for  God's 
sake. 

539.  But  nothing  in  us  unlike  him  can  please 
him. 

540.  It   is   as  great   presumption   to   send 
our  passions  upon  God's  errands,   as  it  is  to 
palliate  them  with  God's  name. 

541.  Zeal  dropt  in  charity,  is  good;  without 
it,  good  for  nothing:  for  it  devours  all  it  comes 
near. 

542.  They  must  first  judge  themselves,  that 
presume  to  censure  others:  and  such  will  not 
be  apt  to  over-shoot  the  mark. 

543.  We  are  too  ready  to  retaliate  rather 

86 


attfc 


than  forgive,  or  gain  by  love   and  informa 
tion. 

544.  And  yet  we  could  hurt  no  man  that 
we  believe  loves  us. 

545.  Let  us  then,  try  what  love  will  do: 
for  if  men  do  once  see  we  love  them,    we 
should  soon  find  they  would  not  harm  us. 

546.  Force  may  subdue,  but  love  gains; 
and  he  that  forgives  first  wins  the  laurel. 

547.  If  I  am  even  with  my  enemy,  the  debt 
is  paid:  but  if  I  forgive  it,  I  oblige  him  for 
ever. 

548.  Love  is  the  hardest  lesson  in  Chris 
tianity;  but,  for  that  reason,  it  should  be  most 
our  care  to  learn  it.      'Difficilia  quae  pulchra.' 

549.  It  is  a  severe  rebuke  upon  us,  that 
God  makes  us  so  many  allowances,   and  we 
make  so  few  to  our  neighbour:  as  if  charity 
had  nothing  to  do  with  religion;  or  love  with 
faith,  that  ought  to  work  by  it. 

550.  I  find  all  sorts  of  people  agree,  what 
soever  were  their  animosities,  when  humbled 
by  the  approaches  of  death;    then  they  for 
give,  then  they  pray  for,  and  love  one  another: 
which  shews  us,  that  it  is  not  our  reason,  but 
our  passion,  that  makes  and  holds  up  the  feuds 
that  reign  among  men  in  their  health  and  ful 
ness.     They,   therefore,  that  live  nearest  to 
that  state  in  which  they  should  die,  must  cer 
tainly  live  the  best. 

551.  Did  we  believe  a  final  reckoning  and 
judgment,  or  did  we    think    enough  of   what 

87 


anfc 


we  do  believe,  we  should  allow  more  love  in 
religion  than  we  do:  since  religion  itself  is 
nothing  else  but  love  to  God  and  man. 

552.  "  He  that  lives  in  love,  lives  in  God," 
says  the  beloved  disciple:  and,  to  be  sure,  a 
man  can  live  no  where  better. 

553.  It    is    most    reasonable    men    should 
value    that    benefit    which    is    most    durable. 
Now  tongues  shall  cease,  and  prophecy  fail, 
and  faith  shall  be  consummated  in  sight,  and 
hope  in  enjoyment  but  love  remains. 

554.  Love  is   indeed   heaven   upon  earth, 
since  heaven  above  would  not  be  heaven  with 
out  it;  for   where   there  is   not  love  there  is 
fear;  but,  "Perfect  love  casts  out  fear."    And 
yet  we  naturally  fear  most  to  offend  what  we 
most  love. 

555.  What  we  love,  we  will  hear;  what  we 
love  we  will  trust;  and  what  we  love  we  will 
serve,  aye,  and  suffer  for  too.     "If  you  love 
me,"  says  our  blessed  Redeemer,  "  Keep  my 
commandments."     Why?     Why  then,  he  will 
love  us;  then  we  shall  be  his  friends;  then  he 
will  send  us  the  comforter;  then  whatever  we 
ask  we  shall  receive;    and   then  where  he  is 
we  shall  be  also,   and  that   forever.     Behold 
the  fruits  of  love;  the  power,  virtue,  benefit, 
and  beauty  of  love. 

556.  Love  is  above  all;  and  when  it  pre 
vails  in  us  all,   we  shall  all  be  in  love  with 
God,  and  one  with  another.     Amen. 


88 


Part  II 


FRUITS   OF  SOLITUDE, 

IN 

REFLECTIONS  AND  MAXIMS. 

PART   II. 

THE  RIGHT  MORALIST. 

1.  A      RIGHT  moralist  is  a  great  and 
^\^  good  man;  but,   for  that  reason, 

he  is  rarely  to  be  found. 

2.  There  are  a  sort  of  people  that  are  fond 
of  the  character,  who,  in  my  opinion  have  but 
little  title  to  it. 

3.  They  think  it  enough,  not  to  defraud  a 
man  of  his  pay,  or  betray  his  friend ;  but  never 
consider,  that  the  law  forbids  the  one  at  his 
peril,  and  that  virtue  is  seldom  the  reason  of 
the  other. 

4.  But    certainly,   he   that   covets  can  no 
more  be  a  moral  man,  than  he  that  steals; 
since  he  does  so  in  his  mind.     Nor  can  he  be 
one  that  robs  his  neighbour  of  his  credit,  or 
that  craftily  undermines  him  of  his  trade  or 
office. 

5.  If  a  man  pays  his  taylor,  but  debauches 
his  wife,  is  he  a  current  moralist? 

6.  But  what  shall  we  say  of  the  man  that 


inflections  anti 


rebels  against  his  father,  as  an  ill  husband,  or 
an  abusive  neighbour?  one  that  is  lavish  of  his 
time,  of  his  health  and  of  his  estate,  in  which 
his  family  is  so  nearly  concerned?  Must  he 
go  for  a  right  moralist,  because  he  pays  his 
rent  well? 

7.  I    would    ask    some    of   those    men   of 
morals,  whether  he  that  robs  God,  and  him 
self  too,  though  he   should   not  defraud  his 
neighbour,  be  the  moral  man? 

8.  Do  I  owe  myself  nothing?     And  do  I 
not  owe  all  to  God  ?     And  if  paying  what  we 
owe  makes  the  moral  man,   is  it  not  fit  we 
should  begin  to  render  our  dues  where  we  owe 
our  very  beginning;  aye,  our  all. 

9.  The  complete  moralist  begins  with  God; 
he  gives  him  his  due,  his  heart,  his  love,  his 
service:  the  bountiful  giver  of  his  well-being 
as  well  as  being. 

10.  He  that  lives  without  a  sense  of  this 
dependence  and  obligation,  cannot  be  a  moral 
man,  because  he  does  not  know  his  returns  of 
love  and  obedience,  as  becomes  an  honest  and 
sensible  creature  which  very  term  implies  he 
is  not  his  own;  and  it  cannot  be  very  honest 
to  misemploy  another's  goods. 

11.  But  how!  can  there  be  no  debt  but  to 
a  fellow  creature?     Or  will  our  exactness  in 
paying  those  trifling  ones,  while  we  neglect 
our  weightier  obligations,  cancel  the  bonds  we 
lie  under,  and  render  us  right  and  thorough 
moralists? 

92 


Reflections  anti 


12.  As  judgments  are  paid  before  bonds, 
and  bonds  before  bills  or  book  debts;  so  the 
moralist  considers   his  obligations   according 
to  their  several  dignities.     In  the  first  place, 
him  to  whom  he  owes  himself.    Next,  himself, 
in  his  health  and  livelihood.     Lastly,  his  other 
obligations,    whether    rational    or    pecuniary; 
doing  to  others,  to  the  extent  of  his  ability,  as 
he  would  have  them  do  unto  him. 

13.  In  short,  the  moral  man  is  he  that  loves 
God  above  all,  and  his  neighbour  as  himself: 
which  fulfils  both  tables  at  once. 

THE  WORLD'S  ABLE  MAN. 

14.  It  is  by  some  thought  the  character  of 
an  able  man,  to  be  dark,  and  not  understood. 
But  I  am  sure  that  is  not  fair  play. 

15.  If  he  be  so  by  silence,  it  is  better;  but 
if  by  disguises,  it  is  insincere  and  hateful. 

1  6.  Secrecy  is  one  thing,  false  lights  are 
another. 

17.  The  honest  man,  that  is  rather  free 
than  open,  is  ever  to  be  preferred;  especially 
when  sense  is  at  the  helm. 

1  8.  The  glorying  of  the  other  humour  is  in 
a  vice:  for  it  is  not  human  to  be  cold,  dark, 
and  unconversable.  I  was  going  to  say,  they 
are  like  pick-pockets  in  a  crowd,  where  a  man 
must  ever  have  his  hand  on  his  purse;  or  as 
spies  in  a  garrison,  that,  if  not  prevented, 
betray  it. 

19.  They  are  the  reverse  of  human  nature; 
93 


anfc 


and  yet  this  is  the  present  world's  wise  man 
and  politician:  excellent  qualities  for  Lapland  ! 
where  they  say,  witches  (though  not  many  con 
jurers)  dwell. 

20.  Like  highwaymen,  that  rarely  rob  with 
out  vizards,  or  in  the  same  wigs  and  cloaths, 
but  have  a  dress  for  every  enterprize. 

21.  At  best,  he   may  be  a  cunning  man, 
which  is  a  sort  of  lurcher  in  politics. 

22.  He  is  never  too  hard  for  the  wise  man 
upon  the  square;  for  that  is  out  of  his  element, 
and  puts  him  quite  by  his  skill.     Nor  are  wise 
men  ever  catched  by  him,  but  when  they  trust 
him. 

23.  But  as  cold  and  close  as  he  seems,  he 
can  and  will  please  all,  if  he  gets  by  it;  though 
it  should  neither  please  God  nor  himself  at 
bottom. 

24.  He  is  for  every  cause  that  brings  him 
gain;  but  implacable,  if  disappointed  of  suc 
cess. 

25.  And  what  he  cannot  hinder,  he  will  be 
sure  to  spoil  by  over-doing  it. 

26.  None  so  zealous  then  as  he,  for  that 
which  he  cannot  abide. 

27.  What  is  it  he  will  not,  or  cannot  do,  to 
hide  his  true  sentiments  ? 

28.  For  his  interest  he  refuses  no  side  or 
party;  and  will  take  the  wrong  by  the  hand, 
when  the  other  will  not  do,  with  as  good  a 
grace  as  the  right. 

29.  Nay,  he  commonly  chuses  the  worst, 

94 


anfc 


because  that  brings  the  best  bribe:  his  cause 
being  ever  money. 

30.  He  sails  with  all  winds,  and  is  never 
out  of  his  way,  where  any  thing  is  to  be  had. 

31.  A  privateer,  indeed,  and  every  where  a 
bird  of  prey. 

32.  True  to  nothing  but  himself;  and  false 
to  all  persons  and  parties,  to  serve  his  own 
turn. 

33.  Talk  with  him  as  often  as  you  please, 
he  will  never  pay  you  in  good  coin;  for  it  is 
either  false  or  clipped. 

34.  But  to  give  a  false  reason  for  any  thing, 
let  my  reader  never  learn  of  him,  no  more  than 
to  give  a  brass  half  crown  for  a  good  one: 
not  only  because  it  is  not  true,  but  because  it 
deceives  the  person  to  whom  it  is  given;  which 
I  take  to  be  an  immorality. 

35.  Silence  is  much  more  preferable;  for  it 
saves  the  secret,  as  well  as  the  persons  honour. 

36.  Such  as  give  themselves  the  latitude 
of  saying  what  they  do  not  mean,  come  to  be 
arrant  jockeys  at  more  things  than  one:  but 
in  religion  and  politicks  it  is  pernicious. 

37.  To  hear  two  men  talk  the  reverse  to 
their  own  sentiments,  with  all  the  good  breed 
ing  and  appearance  of  friendship  imaginable, 
on  purpose  to  cozen  or  pump  each  other,  is, 
to  a  man  of  virtue  and  honour,    one  of  the 
most  melancholy,    as  well  as  most  nauseous 
things  in  the  world. 

38.  But  that  it  should  be  the  character  of 

95 


Reflections  anti 


an  able  man,  is  to  disinherit  wisdom  and  paint 
out  our  degeneracy  to  the  life,  by  setting  up 
fraud,  an  arrant  imposter,  in  her  room. 

39.  The  trial  of  skill  between  these  two  is, 
who  shall  believe  least  of  what  the  other  says; 
and  he  that  has  the  weakness,  or  good-nature, 
to  give  out  first,  (viz.  to  believe  any  thing  the 
other  says)  is  looked  upon  to  be  tricked. 

40.  I  cannot  see  the  policy  any  more  than 
the  necessity,  of  a  man's  mind  giving  the  lie 
to  his  mouth;  or  his  mouth  giving  false  alarms 
of  his  mind  :  for  no  man  can  be  long  believed 
that  teaches  all  men  to  distrust  him  :  and  since 
the   ablest   have   sometimes   need   of   credit, 
where  lies  the  advantage  of  their  politick  cant 
or  banter  upon  mankind  ? 

41.  I   remember  a  passage  of  one  of  queen 
Elizabeth's    great    men,    as    advice    to    his 
friend  :    '  The    advantage,  '    says   he,    '  I    had 
upon  others  at  court,  was  that  I  always  spoke 
as  I  thought;    which   being  not   believed   by 
them,  I    both    preserved  a  good  conscience, 
and  suffered  no  damage  from  that  freedom  :  ' 
which  as  it  shows  the  vice  to  be  older  than 
our  times,  so  does  it  that  gallant  man's  integ 
rity  to  be  the  best  way  of  avoiding  it. 

42.  To  be  sure  it  is  wise,  as  well  as  honest, 
neither  to  flatter  other  men's  sentiments,  nor 
dissemble,  and  less  to  contradict,  our  own. 

43.  To   hold    one's   tongue,    or  to    speak 
truth,  or  only  talk  of  indifferent  things,  is  the 
fairest  conversation. 

96 


Reflections  anfc 


44.  Women  that  rarely  go  abroad  with  out 
vizard  masks  have  none  of  the  best  reputation. 
But  when  we  consider  what  all  this  art  and 
disguise  are  for,  it  equally  heightens  the  wise 
man's  wonder  and  aversion;   perhaps  it  is  to 
betray  a  father,  a  brother,  a  master,  a  friend, 
a  neighbour,  or  one's  own  party. 

45.  A  fine  conquest  !  what  noble  Grecians 
and  Romans  abhorred  :  as  if  government  could 
not  subsist  without  knavery,  and  that  knaves 
were  the  usefullest   props  to  it;   though  the 
basest,  as  well  as  greatest,  pervertions  of  the 
ends  of  it. 

46.  But  that  it  should   become  a  maxim, 
shews  but  too  grossly  the  corruptions  of  the 
times. 

47.  I   confess   I   have   heard   the   style   of 
'An  useful    knave'  but  ever  took  it  to  be  a 
silly  or  a  knavish  saying;   at  least  an  excuse 
for  knavery. 

48.  It  is  as    reasonable  to  think    a  whore 
makes  the  best  wife,   as  a  knave    makes  the 
best  officer. 

49.  Besides,  employing  knaves  encourages 
knavery,  instead  of  punishing  it,  and  alienates 
the  reward  of  virtue:  or,  at  least,  must  make 
the  world  believe  the  country  yields  not  honest 
men  enough  able  to  serve  her. 

50.  Art  thou  a  magistrate  ?     Prefer  such  as 
have   clean   characters  where  they  live;    and 
men  of  estates  to  secure  a  just  discharge  of 
their  trusts,  that  are  under  no  temptation  to 

97 


fteflectiong  anti 


strain  points  for  a  fortune:  for  sometimes 
such  may  be  found  sooner  than  they  are  em 
ployed. 

51.  Art  thou  a  private  man?     Contract  thy 
acquaintance  in  a  narrow  compass,  and  chuse 
those  for  the  subjects  of  it  that  are  men  of 
principle;   such  as  will  make  full  stops,  where 
honour  will  not  lead  them  on;  and  that  had 
rather  bear  the  disgrace  of  not  being  thorough 
paced  men,  than  forfeit  their  peace  and  repu 
tation  by  a  base  compliance. 

THE  WISE  MAN. 

52.  The  wise  man  governs  himself  by  the 
reason  of  his  case,  and  because  what  he  does 
is  best:  best  in  a  moral  and  prudent,  not  a 
sinister,  sense. 

53.  He  proposes  just  ends,  and  employs  the 
fairest  and  most  probable  means  and  methods 
to  attain  them. 

54.  Though  you  cannot   always   penetrate 
his  design,  or  his  reasons  for  it,  yet  you  shall 
ever  see  his  actions  of  a  piece,  and  his  per 
formance  like  a  workman:  they  will  bear  the 
touch  of  wisdom  and  honour,  as  often  as  they 
are  tried. 

55.  He  scorns  to  serve  himself  by  indirect 
means,  or  to  be  an  interloper  in  government; 
since  just  enterprizes  never  want  any  unjust 
means  to  make  them  succeed. 

56.  To  do  evil  that  good  may  come  of  it  is 
for  bunglers,  in  politics  as  well  as  morals. 

98 


fteflectiong  anti 


57.  Like  those  surgeons  that  will  cut  off 
an  arm  they  cannot  cure,  to  hide  their  igno 
rance  and  save  their  credit. 

58.  The  wise  man  is  cautious,  but  not  cun 
ning;  judicious,  but  not  crafty;  making  virtue 
the  measure  of  using  his  excellent  understand 
ing  in  the  conduct  of  his  life. 

59.  The  wise  man  is  equal,  ready,  but  not 
officious;    has  in  every  thing  an  eye  to  sure 
footing;    he    offends  no    body,   nor  is  easily 
offended;  and  is  always  willing  to  compound 
for  wrongs,  if  not  forgive  them. 

60.  He  is  never  captious,  nor  critical  ;  hates 
banter  and  jests;  he  may  be  pleasant,  but  not 
light;  he  never  deals  but  in  substantial  ware, 
and  leaves  the  rest  for  the  toy  pates,  (or  shops) 
of  the  world;  which  are  so  far  from  being  his 
business,  that  they  are  not  so  much  as  his  diver 
sion. 

61.  He    is    always    for   some    solid  good, 
civil  or  moral:  as  to  make  his  country  more 
virtuous,  preserve  her  peace  and  liberty,  em 
ploy  her  poor,  improve  land,  advance  trade, 
suppress   vice,    encourage    industry,    and   all 
mechanick  knowledge:  and  that  they  should 
be  the  care  of  the  government,  and  the  bless 
ing  and  praise  of  the  people. 

62.  To  conclude,  he  is  just,  and  fears  God, 
hates  covetousness,  and  eschews  evil,  and  loves- 
his  neighbour  as  himself. 


99 


anfc 


OF  THE  GOVERNMENT  OF  THOUGHTS. 

63.  Man  being  made  a  reasonable  and  so 
a  thinking   creature,   there    is    nothing    more 
worthy  of  his  being,  than  the  right  direction 
and  employment  of  his  thoughts:  since  upon 
this  depends  both  his  usefulness  to  the  pub- 
lick,  and  his  own  present  and  future  benefit  in 
all  respects. 

64.  The    consideration    of    this    has   often 
obliged  me  to  lament  the  unhappiness  of  man 
kind,  that,  through  too  great  a  mixture  and 
confusion  of  thoughts,  have  hardly  been  able 
to  make  a  right  or  mature  judgment  of  things. 

65.  To   this   is  owing  the   various    uncer 
tainty  and  confusion  we  see  in  the  world,  and 
the  intemperate  zeal  that  occasions  them. 

66.  To  this,  also,  is  to  be  attributed  the 
imperfect  Knowledge  we  have  of  things,  and 
the  slow  progress  we  make  in  attaining  to  a 
better:  like  the  children  of  Israel,   that  were 
forty  years  upon  their  journey  from  Egypt  to 
Canaan,  which  might  have  been  performed  in 
less  than  one. 

67.  In  fine,  it  is  to  this  that  we  ought  to 
ascribe,  if  not  all,  at  least  most  of  the  infelici 
ties  we  labour  under. 

68.  Clear,   therefore    thy    head,   and    rally 
and  manage  thy  thoughts   rightly,   and   thou 
wilt  save  time,  and  see  and  do  thy  business 
well:    for  thy  judgment  will  be  distinct,  thy 
mind  free,  and  thy  faculties  strong  and  regular. 

100 


Reflections  anfc 


69  .   Always  remember  to  bound  thy  thoughts 
to  the  present  occasion. 

70.  If  it  be  thy  religious  duty,  suffer  noth 
ing  else  to  share  in  them.     And  if  any  civil  or 
temporal  affair,  observe  the  same  caution,  and 
thou  wilt  be  a  whole  man  to  every  thing,  and 
do  twice  the  business  in  the  same  time. 

71.  If  any  point  over  labours  thy  mind,  di 
vert  and  relieve  it  by  some  other  subject,  of  a 
more  sensible  or  manual  nature,  rather  than 
what  may  affect  the  understanding:  for  this 
were  to  write  one  thing  upon  another,  which 
blots  out  our  former  impressions,  or  renders 
them  illegible. 

72.  They  that    are    least    divided   in  their 
care,  always  give  the  best  account   of  their 
business. 

73.  As,  therefore,  thou  art  always  to  pursue 
the  present  subject  till  thou  hast  mastered  it,  so 
if  it  fall  out  that  thou  hast  more  affairs  than  one 
upon  thy  hand,  be  sure  to  prefer  that  which  is 
of  most  moment  and  will  least  wait  thy  leisure. 

74.  He  that  judges  not  well  of  the  impor 
tance  of  his  affairs,  though  he  may  be  always 
busy,  must  make  but  a  small  progress. 

75.  But  make  not  more  business  necessary 
than  is  so;    and  rather   lessen  than  augment 
work  for  thyself. 

76.  Nor  yet  be  over  eager  in  pursuit  of  any 
thing;  for  the  mercurial  too  often  happen  to 
leave  judgment  behind  them,  and  sometimes 
make  work  for  repentance. 

101 


Reflections  anti 


77.  He  that  over-runs  his  business  leaves  it 
for  him  that   follows  more  leisurely  to   take 
it  up:   which  has  often  proved  a   profitable 
harvest  to  them  that  never  sowed. 

78.  It  is  the  advantage  that  slower  tempers 
have  upon  the  men  of  lively  parts  that  though 
they  do  not  lead  they  will  follow  well  and 
glean  clean. 

79.  upon  the   whole    matter,   employ   thy 
thoughts  as  thy  business  requires,  and  let  that 
have  place  according  to  merit  and  urgency, 
giving  every  thing  a  review  and  due  digestion  ; 
and  thou  wilt  prevent  many  errors  and  vexa 
tions,  as  well  as  save  much  time  to  thyself  in 
the  course  of  thy  life. 

OF  ENVY. 

80.  It  is  the  mark  of  ill-nature,  to  lessen 
good  actions,  and  aggravate  ill  ones. 

81.  Some  men  do  as  much  begrudge  others 
a  good  name,  as  they  want  one  themselves: 
and  perhaps  that  is  the  reason  of  it. 

82.  But   certainly  they   are   in  the   wrong 
that   can   think   they    are    lessened,    because 
others  have  their  due. 

83.  Such  people  have  generally  less  merit 
than  ambition,  and  covet  the  reward  of  other 
men's;  and  to  be  sure,  a  very  ill  nature,  that 
will  rather  rob  others  of  their  due,  than  allow 
them  their  praise. 

84.  It  is  more  an  error  of  our  will  than  our 
judgment:  for  we  know  it  to  be  an  effect  of 

102 


anti 


our  passion,  not  our  reason;  and  therefore  we 
are  the  more  culpable  in  our  partial  estimates. 

85.  It  is  as  envious  as  unjust,  to  underrate 
another's  actions,  where  their  intrinsic  worth 
recommends  them  to  disengaged  minds. 

86.  Nothing  shews  more  the  folly  as  well 
as  fraud  of  man,  than  clipping  merit  and  repu 
tation. 

87.  And  as  some  men  think  it  an  alloy  to 
themselves,  that  others   have  their  right;  so 
they  know  no  end  of  pilfering,  to  raise  their 
own  credit. 

88.  This  envy  is  the  child  of  pride;   and 
mis-gives  rather  than  mis-takes. 

89.  It  will  have  charity  to  be  ostentation; 
sobriety,  covetousness;  humility,  craft;  bounty, 
popularity.     In  short,  virtue  must  be  design, 
and  religion  only  interest.     Nay,  the  best  of 
qualities  must  not  pass  without  a  but  to  alloy 
their  merit,   and  abate   their    praise.     Basest 
of  tempers!  and  they  that  have  it  the  worst 
of  men. 

90.  But  just   and   noble  minds   rejoice  in 
others  men's  success,  and  help  to  augment 
their  praise.  , 

91.  And,  indeed,  they  are   not  without  a 
love  to  virtue,  that  take  a  satisfaction  in  see 
ing  her  rewarded;  and  such  deserve  to  share 
her  character,  that  do  abhor  to  lessen  it. 


103 


anti 


Or  MAN'S  LIFE. 

92.  Why    is    man    less    durable    than    the 
works  of  his  hands,  but  because   this  is  not 
the  place  of  his  rest. 

93.  And  it   is  a  just  and  great   reproach 
upon  him,  that  he  should  fix  his  mind  where 
he  cannot  stay  himself. 

94.  Were   it   not   more   his  wisdom  to  be 
concerned  about  those  works  that  will  go  with 
him,  and  erect  a  mansion  for  him,  where  time 
has  power  neither  over  him  nor  it  ? 

95.  It  is  a  sad  thing  for  a  man  so  often  to 
miss  his  way  to  his  best  as  well  as  most  last 
ing  home. 

OF  AMBITION. 

96.  They  that  soar  too  high  often  fall  hard; 
which  makes  a  low  and  level  dwelling  prefer 
able. 

97.  The  tallest  trees  are  most  in  the  power 
of  the  winds;  and  ambitious  men  of  the  blasts 
of  fortune. 

98.  They  are  most  seen  and  observed,  and 
most  envied;  least  quiet  but  most  talked  of, 
and  not  often  to  their  advantage. 

99.  Those   builders    had   need  of  a  good 
foundation,  that  lie  so  much  exposed  to  the 
weather. 

100.  Good  works  are  a  rock  that  will  sup 
port  their  credit;  but  ill  ones  a  sandy  founda 
tion,  that  yield  to  calamities. 

101.  And   truly  they  ought  to  expect  no 

104 


an& 


pity  in  their  fall,  who  when  in  power  have  no 
bowels  for  the  unhappy. 

I  O2  .  The  worst  of  distempers  ;  always  crav 
ing  and  thirsty,  restless  and  hated;  a  perfect 
delirium  in  the  mind;  insufferable  in  success, 
and  in  disappointments  most  revengeful. 

OF  PRAISE  OR  APPLAUSE. 

103.  We  are  apt  to  love  praise  but  not  to 
deserve  it. 

104.  But  if  we  would  deserve  it,  we  must 
love  virtue  more  than  that. 

105.  As  there  is  no  passion  in  us  sooner 
moved,  or  more  deceivable,  so,  for  that  reason, 
there  is  none  over  which  we  ought  to  be  more 
watchful,  whether  we  give  or  receive  it  :  for  if 
we  give  it,  we  must  be  sure  to  mean  it  and 
measure  it  too. 

1  06.  If  we  are  penurious  it  shews  emula 
tion;  if  we  exceed,  flattery. 

107.  Good  measure  belongs  to  good  ac 
tions;  more  looks  nauseous,  as  well  as  insin 
cere:  besides  it  is  persecuting  the  meritorious, 
who  is  out  of  countenance  to  hear  what  he 
deserves. 

1  08.  It  is  much  easier  for  him  to  merit 
applause,  than  hear  of  it,  and  he  never  doubts 
himself  more,  or  the  person  that  gives  it,  than 
when  he  hears  so  much  of  it. 

109.    But  to  say  true,  there  need  not  many 
cautions   on   this   hand;    since   the   world   is 
rarely  just  enough  to  the  deserving. 
105 


anfc 


no.  However,  we  cannot  be  too  circum 
spect  how  we  receive  praise  :  for  if  we  con 
template  ourselves  in  a  false  glass,  we  are 
sure  to  be  mistaken  about  our  dues:  and 
because  we  are  too  apt  to  believe  what  is 
pleasing,  rather  than  what  is  true,  we  may 
be  too  easily  swelled  beyond  our  just  propor 
tion,  by  the  windy  compliments  of  men. 

in.  Make  ever,  therefore,  allowances  for 
what  is  said  on  such  occasions;  or  thou  ex- 
posest,  as  well  as  deceivest  thyself. 

112.  For  an  over-value  of  ourselves,  gives 
us  but  a  dangerous  security  in  many  respects. 

113.  We  expect  more  than  belongs  to  us; 
take  all  that  is  given  us,  though  never  meant 
us;  and  fall  out  with  those  that  are  not  so  full 
of  us  as  we  are  of  ourselves. 

114.  In  short,   it  is  a  passion  that  abuses 
our  judgment,  and  makes  us  both  unsafe  and 
ridiculous. 

115.  Be  not  fond,  therefore,  of  praise;  but 
seek  virtue  that  leeds  to  it. 

1  1  6.  And  yet  no  more  lessen  or  dissemble 
thy  merit,  than  over-rate  it  :  for,  though  hu 
mility  be  a  virtue,  an  affected  one  is  none. 

OF  CONDUCT  IN  SPEECH. 
117.    Inquire  often,  but  judge  rarely  and 
thou  wilt  not  often  be  mistaken. 

1  1  8.  It  is  safer  to  learn  than  to  teach; 
and  he  who  conceals  his  opinion  has  nothing 
to  answer  for. 

106 


anti 


119.  Vanity  or  resentment  often  engage  us, 
and  it  is  two  to  one  but  we  come  off  losers  ;  for 
one  shews  a  want  of  judgment  and  humility, 
as  the  other  does  of  temper  and  discretion. 

1  20.  Not  that  I  admire  the  reserved;  for 
they  are  next  to  unnatural  that  are  not  com 
municable.  But  if  reservedness  be  at  any 
time  a  virtue,  it  is  in  throngs,  or  ill  com 
pany. 

121.  Beware  also  of  affectation  in  speech: 
it  often   wrongs   matter,   and   ever   shows  a 
blind  side. 

122.  Speak  properly,  and  in  as  few  words 
as  you  can,  but  always  plainly  :  for  the  end  of 
speech  is  not  ostentation,   but  to  be  under 
stood. 

123.  They   that    affect   words   more   than 
matter  will  dry  up  that  little  they  have. 

124.  Sense   never   fails  to  give  them  that 
have  it,  words  enough  to  make  them  under 
stood. 

125.  But  it  too  often  happens  in  some  con 
versations,  as  in  apothecaries-shops;  that  those 
pots  that  are  empty,  or  have  things  of  small 
value  in  them,  are  as  gaudily  dressed  and  flour 
ished  as  those  that  are  full  of  precious  drugs. 

126.  This  labouring  of  slight  matter  with 
flourished  turns  of  expression  is  fulsome;  and 
worse  than  the  modern  imitation  of  tapestry, 
and   East-India   goods,  in  stuffs  and   linens. 
In  short,  it  is  but  taudry  talk,  and   next  to 
very  trash. 

107 


anfc 


UNION  OF  FRIENDS. 

127.  They  that  love  beyond  the  world  can 
not  be  separated  by  it. 

128.  Death  cannot  kill  what  never  dies. 

129.  Nor  can  spirits  ever  be  divided,  that 
love  and  live  in  the  same  divine  principle,  the 
root  and  record,  of  their  friendship. 

130.  If   absence   be  not  death,  neither  is 
theirs. 

131.  Death  is  but  crossing  the   world,  as 
friends  do  the  seas;  they  live  in  one  another 
still. 

132.  For  they  must  needs  be  present  that 
love  and  live  in  that  which  is  omnipresent. 

133.  In   this   divine    glass   they   see    face 
to  face,  and  their  converse  is  free  as  well  as 
pure. 

134.  This  is  the  comfort  of  friends,   that 
though   they   may  be    said  to  die,    yet   their 
friendship  and  society  are  in  the  best  sense, 
ever  present  because  immortal. 

OF  BEING  EASY  IN  LIVING. 

135.  It  is  an  happiness  to  be  delivered  from 
a  curious  mind,  as  well  as  from  a  dainty  palate. 

136.  For  it  is  not  only  a  troublesome  but 
slavish  thing  to  be  nice. 

137.  They  narrow  their  own  freedom  and 
comforts,  that  make  so  much  requisite  to  enjoy 
them. 

108 


fteflectiong  anfc 


138.  To  be  easy  in  living  is  much  of  the 
pleasure   of   life  ;    but   difficult    tempers  will 
always  want  it. 

139.  A  careless   and   homely   breeding   is 
therefore  preferable  to  one  nice  and  delicate. 

140.  And  he   that  is   taught  to  live  upon 
little,  owes  more  to  his  father's  wisdom,  than 
he  that  has  a  great  deal  left  him,  does  to  his 
father's  care. 

141.  Children  cannot  well  be  too  hardily 
bred:  for  besides  that  it  fits  them  to  bear  the 
roughest  providences,   it  is   more  active  and 
healthy. 

142.  Nay  it  is  certain  that  the  liberty  of 
the  mind  is  mightily  preserved  by  it;  for  so 
it  is  served,  that  instead  of  being  a  servant, 
indeed  a  slave,  to  sensual  delicacies. 

143.  As  nature  is  soon  answered,  so  are 
such  satisfied. 

144.  The  memory  of  the  ancients  is  hardly 
in  any  thing  more  to  be  celebrated,  than  in  a 
strict  and  useful  institution  of  youth. 

145.  By   labour  they  prevented  luxury  in 
their  young  people,  till  wisdom  and  philosophy 
had  taught  them  to  resist  and  despise  it. 

146.  It  must  be  therefore  a  gross  fault  to 
strive  so  hard  for  the  pleasure  of  our  bodies 
and  be  so  insensible  and  careless  of  the  free 
dom  of  our  souls. 


109 


ftcflectiong  an& 


OF  MAN'S  INCONSIDERATENESS  AND 
PARTIALITY. 

147.  It  is  very  observable,  if  our  civil  rights 
are  invaded  or  encroached  upon,  we  are  might 
ily  touched,  and  fill  every  place  with  our  re 
sentment  and  complaint;  while  we  suffer  our 
selves,  our  better  and  nobler  selves,  to  be  the 
property  and  vassals  of  sin,  the  worst  of  in 
vaders. 

148.  In  vain  do  we  expect  to  be  delivered 
from  such  troubles,  till  we  are  delivered  from 
the  cause  of  them,  our  disobedience  to  God. 

149.  When  he  has  his  dues  from  us,  it  will 
be  time  enough  for  him  to  give  us  ours  out  of 
one  another. 

150.  It  is  our  great  happiness  if  we  could 
understand  it,  that  we  meet  with  such  checks 
in  the  career  of  our  worldly  enjoyments:  lest 
we  should  forget  the  giver,  adore  the  gift,  and 
terminate  our  felicity  here,  which  is  not  man's 
ultimate  bliss. 

151.  Our  losses  are  often  made  judgments 
by  our  guilt,  and  mercies  by  our  repentance. 

152.  Besides,  it  argues  great  folly  in  men  to 
let  their  satisfaction  exceed  the  true  value  of 
any  temporal  matter:  for  disappointments  are 
not  always  to  be  measured  by  the  loss  of  the 
thing,  but  the  over-value  we  put  upon  it. 

153.  And  thus  men  improve  their  own  mis 
eries,  for  want  of  an  equal  and  just  estimate 
of  what  they  enjoy  or  lose. 

no 


Reflections  anfc 


154.  There  lies  a  proviso  upon  every  thing 
in  this  world,  and  we  must  observe  it  at  our 
peril,  viz.  to  love  God  above  all,  and  act  for 
judgment;  the  last  I  mean. 

OF  THE  RULE  OF  JUDGING. 

155.  In  all  things  reason  should  prevail:  it 
is  quite  another  thing  to  be  stiff,  than  steady 
in  an  opinion. 

156.  This  may  be  reasonable,  but  that  is 
ever  wilful. 

157.  In  such  cases  it  always  happens,  that 
the  clearer  the  argument,  the  greater  obsti 
nacy,  where  the  design  is  not  to  be  convinced. 

158.  This  is  to  value  humour  more  than 
truth,  and  prefer  a  sullen  pride  to  a  reason 
able  submission. 

159.  It  is  the  glory  of  a  man  to  vail  to 
truth,  as  it  is  the  mark  of  a  good  nature  to  be 
easily  intreated. 

1  60.  Beasts  act  by  sense,  man  should  act 
by  reason;  else  he  is  a  greater  beast  than  ever 
God  made:  and  the  proverb  is  verified,  'The 
corruption  of  the  best  of  things  is  the  worst 
and  most  offensive'. 

161.  A  reasonable  opinion  must  ever  be  in 
danger  where  reason  is  not  judge. 

162.  Though  there  is  a  regard  due  to  edu 
cation,  and  the  tradition  of  our  fathers,  truth 
will  deserve,  as  well  as  claim  the  preference. 

163.  If  like  Theophilus  and  Timothy,  we 
had  been  brought  up  in  the  knowledge  of  the 

in 


fteflectiong  anfc 


best  things,  it  is  our  advantage;  but  neither 
they  nor  we  loose  by  trying  the  truth;  for  so 
we  learn  their,  as  well  as  its,  intrinsick  worth. 

164.  Truth  never  lost  ground  by  inquiry: 
because  she  is  most  of  all  reasonable. 

165.  Nor  can  that  need  another  authority 
that  is  self-evident. 

1  66.  If  my  own  reason  be  on  the  side  of 
a  principle,  with  what  can  I  dispute  or  with 
stand  it. 

167-  And  if  men  would  once  consider  one 
another  reasonably,  they  would  either  reconcile 
differences,  or  maintain  them  more  friendly. 

1  68.  Let  that  therefore  be  the  standard 
that  has  most  to  say  for  itself:  though  of 
that  let  every  man  be  judge  for  himself. 

169.  Reason  like  the  sun  is  common  to  all: 
and  it  is  for  want  of  examining  all  by  the  same 
light  and  measure,  that  we  are  not  all  of  the 
same  mind  :  for  all  have  it  to  that  end,  though 
all  do  not  use  it  so. 

OF  FORMALITY. 

I/O.    Form  is  good,  but  not  formality. 
1  7  1  .    In  the  use  of  the  best  of  forms  there  is 
too  much  of  that,  I  fear. 

172.  It  is  absolutely  necessary,  that  this 
distinction  should  go  along  with  people  in  their 
devotion;  for  too  many  are  apter  to  rest  upon 
what  they  do,  than  how  they  do  their  duty. 

173.  If  it  were  considered,  that  it  is  the 
frame  of  the  mind  that  gives  our  performances 

112 


Reflections  anfc 


acceptance,  we  would  lay  more  stress  on  our 
inward  preparation  than  our  outward  action. 

OF  THE  MEAN  NOTION  WE  HAVE  OF  GOD. 

174.  Nothing  more  shews  the  low  condition 
man  is  fallen  into,  than  the  unsuitable  notion 
we  must  have  of  God,  by  the  ways  we  take  to 
please  him. 

175.  As  if  it  availed  any  thing  to  him,  that 
we  performed  so  many  ceremonies  and  exter 
nal  forms  of  devotion;  who  never  meant  more 
by  them,  than  to  try  our  obedience,  and  through 
them,  to  shew  us  something  more  excellent 
and  durable  beyond  them. 

176.  Doing  while  we  are  undoing  is  good 
for  nothing. 

177.  Of  what  benefit  is  it  to  say  our  prayers 
regularly,  go  to  church,  receive  the  sacrament, 
and,  may  be,  go  to  confessions  too;  aye,  feast 
the  priest,  and  give  alms  to  the  poor;  and  yet 
lie,  swear,  curse,  be  drunk,  covetous,  unclean, 
proud,  revengeful,  vain,  or  idle,  at  the  same 
time. 

178.  Can  one  excuse  or  balance  the  other? 
Or  will  God  think  himself  well  served,  where 
his  law  is  violated  ?    Or  well  used,  where  there 
is  so  much  more  shew  than  substance  ? 

179.  It  is  a  most  dangerous  error,  for  a 
man  to  think  to  excuse  himself  in  the  breach 
of  a  moral  duty,  by  a  formal  performance  of 
positive  worship:   and  less,  when  of  human 
invention. 


ttcflcc  tion.a"  anti 


1  80.  Our  blessed  Saviour  most  rightly  and 
clearly  distinguished  and  determined  this  case, 
when  he  told  the  Jews,  "That  they  were  his 
mother,  his  brethren,  and  sisters,  who  did  the 
will  of  his  Father." 

OF  THE  BENEFIT  OF  JUSTICE. 

181.  Justice  is  a  great  support  of  society, 
because  an  insurance  to  all  men  of  their  prop 
erty:  this  violated,  there  is  no  security;  which 
throws  all  into  confusion  to  recover  it. 

182.  An  honest  man  is  a  fast   pledge  in 
dealing.     A  man  is  sure  to  have  it,  if  it  be 
to  be  had. 

183.  Many  are   so,    merely  of   necessity; 
others  not  so  only  for  the  same  reason;  but 
such  an  honest  man  is  not  to  be  thanked;  and 
such  a  dishonest  man  is  to  be  pitied. 

184.  But  he  that  is  dishonest  for  gain  is 
next   to  a  robber,    and   to   be   punished  for 
example. 

185.  And  indeed,  there  are  few  dealers  but 
what  are  faulty;  which  makes  trade  difficult, 
and  a  great  temptation  to  men  of  virtue. 

1  86.  It  is  not  what  they  should,  but  what 
they  can,  get  :  faults  or  decays  must  be  con 
cealed,  big  words  given  where  they  are  not 
deserved  and  the  ignorance  or  necessity  of 
the  buyer  imposed  upon,  for  unjust  profit. 

187.   These  are  the  men  that  keep  their 
words  for  their  own  ends;  and  are  only  just 
for  fear  of  the  magistrate. 
114 


Reflections  anfc 


1  88.  A  politick  rather  than  a  moral  hon 
esty;  a  constrained,  not  a  chosen  justice: 
according  to  the  proverb,  '  Patience  per  force, 
and  thank  you  for  nothing/ 

189.  But  of  all  injustice,  that  is  the  great 
est  that  passes  under  the  name  of  law.     A  cut- 
purse  in  Westminster-Hall  exceeds;  for  that 
advances  injustice  to  oppression,  where  law  is 
alledged  for  that  which  it  should  punish. 

OF  JEALOUSY. 

190.  The  jealous  are  troublesome  to  others, 
but  a  torment  to  themselves. 

191.  Jealousy  is  a  kind  of  civil  war  in  the 
soul,  where  judgment  and  imagination  are  at 
perpetual  jars. 

192.  This  civil  dissention  in  the  mind,  like 
that  of  the  body  politick,  commits  great  dis 
orders,  and  lays  all  waste. 

193.  Nothing    stands    safe    in    its    way: 
nature,    interest,   religion,    must   yield   to   its 
fury. 

194.  It  violates  contracts,  dissolves  society, 
breaks  wedlock,   betrays   friends   and   neigh 
bours  :  no  body  is  good,  and  every  one  is  either 
doing  or  designing  them  a  mischief. 

195.  It   has  a  venom   that   more   or   less 
rankles  where  ever  it  bites:  and  as  it  reports 
fancies  for  facts,  so  it  disturbs  its  own  house, 
as  often  as  other  folks. 

196.  Its  rise  is  guilt  or  ill-nature,  and  by 
reflection  it  thinks  its  own  faults  to  be  other 


Reflections  anfc 


men's:  as  he  that  is  over-run  with  the  jaun 
dice  takes  others  to  be  yellow. 

197.  A   jealous    man   only    sees    his    own 
spectrum  when  he  looks  upon  other  men,  and 
gives  his  character  in  their's. 

OF  STATE. 

198.  I  love  service,  but  not  state:  one  is 
useful,  the  other  superfluous. 

199.  The  trouble  of  this,  as  well  as  charge, 
is  real;  but  the  advantage  only  imaginary. 

200.  Besides,  it  helps  to  set  us  up  above 
ourselves,    and  augments  our   temptation   to 
disorder. 

2O  I  .  The  least  thing  out  of  joint,  or  omitted, 
makes  us  uneasy;  and  we  are  ready  to  think 
ourselves  ill  served  about  that  which  is  of  no 
real  service  at  all;  or  so  much  better  than 
other  men,  as  we  have  the  means  of  greater 
state. 

202.  But  this   is  all  for  want  of  wisdom, 
which   carries  the    truest    and    most    forcible 
state  along  with  it. 

203.  He  that  makes  not  himself  cheap  by 
indiscreet    conversation,    puts    value    enough 
upon  himself  every  where. 

204.  The   other  is  rather  pageantry  than 
state. 

OF  A  GOOD  SERVANT. 

205.  A  true,  and  a  good  servant  are  the 
same  thing. 

116 


Reflections  anfc 


206.  But  no  servant  is  true  to  his  master, 
that  defrauds  him. 

207.  Now  there  are  many  ways  of  defraud 
ing  a  master,  as,  of  time,  care,  pains,  respect, 
and  reputation,  as  well  as  money. 

208.  He  that  neglects  his  work  robs  his 
master,  since  he  is  fed  and  paid  as  if  he  did 
his  best:  and  he  that  is  not  as  diligent  in  the 
absence   as  in  the   presence   of  his    master, 
cannot  be  a  true  servant. 

209.  Nor  is  he  a  true  servant  that  buys 
dear  to  share  in  the  profit  with  the  seller. 

210.  Nor  yet  he  that  tells  tales  without- 
doors;  or  deals  basely,  in  his  master's  name, 
with  other  people  ;  or  connives  at  other's  loiter- 
ings,  wastings,  or  dishonourable  reflections. 

211.  So  that  a    true    servant  is  diligent, 
secret,    and    respectful:  more    tender  of   his 
master's  honour  and  interest,  than  of  his  own 
profit. 

212.  Such  a  servant  deserves  well;  and,  if 
modest  under  his  merit,  should  liberally  feel  it 
at  his  master's  hand. 

OF  AN  IMMODERATE  PURSUIT  OF  THE 
WORLD. 

213.  It  shews  a  depraved  state  of  mind,  to 
cark  and  care  for  that  which  one  does  not 
need. 

214.  Some  are  as  eager  to  be  rich,  as  ever 
they  were  to  live:  for  superfluity,  as  for  sub 
sistence. 

117 


fteffectiong  anfc 


215.  But  that  plenty  should  augment  cov- 
etousness,  is  a  perversion  of  providence;  and 
yet  the  generality  are  the  worse  for  their 
riches. 

2  1  6.  But  it  is  strange,  that  old  men  should 
excel;  for  generally  money  lies  nearest  them, 
that  are  nearest  their  graves;  as  if  they  aug 
ment  their  love,  in  proportion  to  the  little  time 
they  have  left  to  enjoy  it  :  and  yet  their  pleasure 
is  without  enjoyment,  since  none  enjoy  what 
they  do  not  use. 

217.  So  that  instead  of  learning  to  leave 
their  great  wealth  easily,  they  hold  it  the  faster, 
because  they  must  leave  it:  so  sordid  is  the 
temper  of  some  men. 

218.  Where  charity  keeps  pace  with  gain, 
industry  is  blessed:  but  to  slave  to  get,  and 
keep  it  sordidly,  is  a  sin,  against  providence, 
a  vice  in  government,  and  an  injury  to  their 
neighbours. 

219.  Such  as  they,  spend  one-fifth  of  their 
income;  and,  it  may  be  give  not  one-tenth  of 
what  they  spend  to  the  needy. 

220.  This  is  the  worst   sort  of   idolatry, 
because  there  can  be  no  religion  in  it;  nor 
ignorance  pleaded  in  excuse  of  it;  and  that  it 
wrongs  other  folks  that  ought  to  share  therein. 

OF  THE  INTEREST  OF  THE  PUBLICK  IN  OUR 
ESTATES. 

221.  Hardly  any  thing  is  given  us  for  our 
selves,  but  the  publick  may  claim  a  share  with 

118 


anti 


us.  But  of  all  we  call  ours,  we  are  most 
accountable  to  God,  and  the  publick,  for  our 
estates:  in  this  we  are  but  stewards;  and  to 
hoard  up  all  to  ourselves  is  great  injustice,  as 
well  as  ingratitude. 

222.  If  all  men  were  so  far  tenants  to  the 
publick  that  the  superfluities  of  gain  and  ex- 
pence  were  applied  to  the  exigencies  thereof, 
it  would  put  an  end  to  taxes,  leave  not  a  beg 
gar,  and  make  the  greatest  bank  for  national 
trade  in  Europe. 

223.  It  is  a  judgment  upon  us,  as  well  as 
weakness,  though  we  will  not  see  it,  to  begin 
at  the  wrong  end. 

224.  If  the  taxes  we  give  are  not  to  main 
tain  pride,  I  am  sure  there  would  be  less,  if 
pride  were  made  a  tax  to  the  government. 

225.  I  confess  I  have  wondered   that  so 
many  lawful  and  useful  things  are  excised  by 
laws,  and  pride  left  to  reign  free  over  them 
and  the  public. 

226.  But,  since  people  are  more  afraid  of 
the  laws  of  man  than  of  God,  because  their 
punishment  seems  to  be  nearest,  I  know  not 
how  magistrates  can  be  excused  in  their  suf 
fering  such  excess  with  impunity, 

227.  Our  noble  English  patriarchs,  as  well 
as  patriots,  were  so  sensible  of  this  evil,  that 
they  made  several  excellent  laws,  commonly 
called  sumptuary,  to  forbid,  at  least  limit,  the 
pride  of  the  people,  and,  because  the  execu 
tion  of  them  would  be  our  interest  and  honour, 

119 


anfc 


their  neglect  must  be  our  just  reproach  and 
loss. 

228.  It  is  but  reasonable  that  the  punish 
ment  of  pride  and  excess  should  help  to  sup 
port  the  government;  since  it  must  otherwise 
inevitably  be  ruined  by  them. 

229.  But  some  say,  'It  ruins  trade,  and  will 
make  the  poor  burdensome  to  the  public  ;  '  but 
if  such  trade,  in  consequence,  ruins  the  king 
dom,   is  it  not  time  to  ruin   that   trade?     Is 
moderation  no  part  of  our  duty,  and  is  tem 
perance  an  enemy  to  government. 

230.  He  is  a  Judas,  that  will  get  money  by 
any  thing. 

231.  To  wink  at  a  trade  that  effeminates 
the  people,  and  invades  the  ancient  discipline 
of  the  kingdom,  is  a  crime  capital,  and  to  be 
severely  punished,  instead  of  being  excused, 
by  the  magistrate. 

232.  Is  there  no  better  employment  for  the 
poor  than  luxury  !     Miserable  nation  ! 

233.  What  did  they  before  they  fell  into 
these  forbidden  methods?     Is  there  not  land 
enough  in  England  to  cultivate,  and  more  and 
better  manufactures  to  be  made  ? 

234.  Have  we  no  room  for  them  in  our 
plantations,  about  things  that  may  augment 
trade  without  luxury? 

235.  In  short,  let  pride  pay,  and  excess  be 
well  excised:    and  if  that  will  not  cure  the 
people,  it  will  help  to  keep  the  kingdom. 


120 


Reflections  anti 


THE  VAIN  MAN. 

236.  Bat  a  vain  man  is  a  nauseous  crea 
ture;  he  is  so  full  of  himself,  that  he  has  no 
room  for  any  thing  else,  be  it  ever  so  good  or 
deserving. 

237.  It  is  I,  at  every  turn  that  does  this, 
or  can  do  that.     And  as  he  abounds  in  his 
comparisons,   so  he  is  sure  to  give   himself 
the  better  of  any  body  else;   according  to  the 
proverb,  "All  his  geese  are  swans." 

238.  They  are  certainly  to  be  pitied  that 
can  be  so  much  mistaken  at  home. 

239.  And  yet  I  have  sometimes  thought, 
that  such  people  are,  in  a  sort  happy,  that 
nothing  can  put  out  of  countenance  with  them 
selves,  though  they  neither  have  nor  merit  other 
people's. 

240.  But,  at  the  same  time  one  would  won 
der  they  should  not  feel  the  blows  they  give 
themselves,  or  get  from  others,  for  this  intol 
erable  and  ridiculous  temper;    nor  shew  any 
concern  at  that,  which  makes  others  blush  for, 
as  well  as  at  them;   viz.   their  unreasonable 
assurance. 

241.  To  be  a  man's  own  fool  is  bad  enough ; 
but  the  vain  man  is  every  body's. 

242.  This  silly  disposition  conies  of  a  mix 
ture  of  ignorance,  confidence  and  pride:  and 
as  there  is  more  or  less  of  the  last  so  it  is  more 
or  less  offensive  or  entertaining. 

243.  And  yet,  perhaps,  the  worst  part  of 

121 


&effection£  anfc 


this  vanity  is  its  unteachableness.  Tell  it 
any  thing,  and  it  has  known  it  long  ago;  and 
out-runs  information  and  instruction  or  else 
proudly  puffs  at  it. 

244.  Whereas  the  greatest  understandings 
doubt  most,  are  readiest  to  learn,  and  least 
pleased  with  themselves;  this  with  nobody 
else. 

245  .  For  though  they  stand  on  higher  ground 
and  so  see  farther  than  their  neighbours,  they 
are  yet  humbled  by  their  prospect,  since  it 
shews  them  something  so  much  higher,  and 
above  their  reach. 

246.  And  truly  then  it  is  that  sense  shines 
with  the  greatest   beauty,    when  it  is  set  in 
humility. 

247.  An  humble  able  man  is  a  jewel  worth 
a  kingdom:   it  is  often  saved  by  him,  as  Solo 
mon's  poor  wise  man  did  the  city. 

248.  May  we  have  more  of  them,  or  less 
need  of  them. 

THE  CONFORMIST. 

249.  It   is    reasonable   to    concur,    where 
conscience  does  not  forbid  a  compliance;  for 
conformity  is  at  least  a  civil  virtue. 

250.  But  we  should  only  press  it  in  neces 
saries;  the  rest  may  prove  a  snare  or  tempta 
tion  to  break  society. 

251.  But,   above  all,   it  is  a  weakness  in 
religion  and  government,  where  it  is  carried 
to  things  of  an  indifferent  nature  ;  since,  be- 

122 


auto 


sides  that  it  makes  way  for  scruples,  liberty  is 
always  the  price  of  it. 

252.  Such  conformists  have  little  to  boast 
of,  and  therefore  the  less  reason  to  reproach 
others  that  have  more  latitude. 

253.  And  yet  the  latitudinarian  that  I  love, 
is  one  that  is  only  so  in  charity;  for  the  free 
dom  I  recommend  is  no  scepticism  in  judgment, 
and  much  less  so  in  practice. 

THE  OBLIGATIONS  OF  GREAT  MEN  TO 
ALMIGHTY  GOD. 

254.  It  seems   but   reasonable    that  those 
whom  God  has  distinguished  from  others  by 
his  goodness,  should  distinguish  themselves  to 
him  by  their  gratitude. 

255.  For  though  he  has  made  of  one  blood 
all  nations,  he  hath  not  ranged  or  dignified 
them  upon  the  level,  but  in  a  sort  of  subordi 
nation  and  dependency. 

256.  If  we  look  upwards,  we  find  it  in  the 
heavens,  where  the  planets  have  their  several 
degrees  of  glory;  and  so  the  other  stars,  of 
magnitude  and  lustre. 

257.  If  we  look  upon  the  earth,  we  see  it 
among  the  trees  of  the  wood,  from  the  cedar 
to  the  bramble;    among  the  fishes  from  the 
leviathan  to  the  sprat;  in  the  air,  among  the 
birds,  from  the  eagle  to  the  sparrow;  among 
the  beasts,  from  the  lion  to  the  cat;  and  among 
mankind,  from  the  king  to  the  scavenger. 

258.  Our  great  men,  doubtless,  were  de- 

123 


fieflectiong  anfr 


signed,  by  the  wise  framer  of  the  world,  for 
our  religious,  moral,  and  political  planets;  for 
lights  and  directions  to  the  lower  ranks  of  the 
numerous  company  of  their  own  kind,  both  in 
precepts  and  examples;  and  they  are  well  paid 
for  their  pains  too,  who  have  the  honour  and 
service  of  their  fellow  creatures,  and  the  mar 
row  and  fat  of  the  earth  for  their  share. 

259.  But   is  it   not  a  most  unaccountable 
folly,  that  men  should  be  proud  of  the  provi 
dences  that  should  humble  them;   or  think  the 
better  of  themselves,  instead  of  him  that  raised 
them  so  much  above  the  level  ;  or  of  being  so 
in  their  lives,  in  return  for  his  extraordinary 
favours. 

260.  But  it  is  but  too  near  a-kin  to  us  to 
think  no  farther  than  ourselves  either  in  the 
acquisition,  or  use,  of  our  wealth  and  great 
ness:  when  alas!  they  are  the  preferments  of 
heaven,  to  try,  wisdom,  bounty  and  gratitude. 

261  .  It  is  a  dangerous  perversion  of  the  end 
of  providence,  to  consume  the  time,  dower  and 
wealth,  he  has  given  us  above  other  men,  to 
gratify  our  sordid  passions,  instead  of  play 
ing  the  good  stewards,  to  the  honour  of  our 
great  benefactor,  and  the  good  of  our  fellow- 
creatures. 

262.  But  it  is  an  injustice  too;  since  those 
higher  ranks  of  men  are  but  the  trustees  of 
heaven,  for  the  benefit  of  lesser  mortals;  who 
as  minors,  are  entitled  to  all  their  care  and 
provision. 

124 


&effettiott£  anfc 


263.  For  though  God  has   dignified  some 
men  above  their  brethren,   it  never  was    to 
serve  their  pleasures;  but  that  they  might  take 
pleasure  to  serve  the  publick. 

264.  For  this  cause,  doubtless  it  was  that 
they  were  raised  above  necessity  or  any  trou 
ble  to  live  that  they  might  have  more  time  and 
ability  to  care  for  others:   and  it  is  certain, 
where  that  use  is  not  made  of  the  bounties  of 
providence,  they  are  embezzled  and  wasted. 

265.  It  hath  often  struck  me  with  a  serious 
reflection,  when   I   have  observed   the   great 
inequality  of  the  world;  that  one  man  should 
have  such  numbers  of  his  fellow-creatures  to 
wait  upon  him,  who  have  souls  to  be  saved  as 
well  as  he;  and  this  not  for  business,  but  state. 
Certainly  a  poor  employment  of  his  money  and 
a  worse  of  their  time. 

266.  But  that  any  one  man  should  make 
work  for  so  many,  or  rather  keep  them  from 
work  to  make  up  a  train,  has  a  levity  or  luxury 
in  it  very  reprovable  both  in  religion  and  gov 
ernment. 

267.  But  even  in  allowable  services  it  has 
an  humbling  consideration,  and  what  should 
raise   the   thankfulness  of  the   great   men  to 
him  who  that  so  much  bettered  their  circum 
stances;  and  moderate  the  use  of  their  domin 
ion  over  those  of  their  own  kind. 

268.  When  the  poor  Indians  hear  us  call 
any  of  our  family  by  the  name  of  servants,  they 
cry  out,   'What!  call   brethren  servants!  we 

125 


Reflections  anfc 


call  our  dogs  servants,  but  never  men.'  The 
moral  certainly  can  do  us  no  harm,  but  may 
instruct  us  to  abate  our  height,  and  narrow 
our  state  and  attendance. 

269.  And   what    has    been    said    of    their 
excess  may,  in  some  measure,  be  applied  to 
other  branches  of  luxury,  that  set  ill  examples 
to  the  lesser  world,  and  rob  the  needy  of  their 
pensions. 

270.  God   Almighty   touch  the   hearts   of 
our  grandees  with  a  sense  of  his  distinguished 
goodness,  and  the  true  end  of  it;  that  they 
may   better    distinguish    themselves   in   their 
conduct,  to  the  glory  of  him  that    has  thus 
liberally  preferred  them,  and  to  the  benefit  of 
their  fellow-creatures  ! 

OF  REFINING  UPON  OTHER  MEN'S  ACTIONS 

OR  INTERESTS. 

2/1.  This  seems  to  be  the  master-piece  of 
our  politicians;  but  no  body  shoots  more  at 
random  than  those  refiners. 

272.  A  perfect   lottery,   and  mere  hazard 
since  the  true  spring  of  the  actions  of  men  is 
as  invisible  as  their  hearts;  and  so  are  their 
thoughts  too,  of  their  several  interests. 

273.  He  that  judges  of  other  men  by  him 
self  does  not  always  hit  the  mark:  because  all 
men  have  not  the  same  capacity,  nor  passions 
in  interest. 

274.  If  an  able  man  refines  upon  the  pro 
ceedings  of  an  ordinary  capacity,  according  to 

126 


fteffecticmg  anfc 


his  own,  he  must  ever  miss  it  :  but  much  more 
the  ordinary  man,  when  he  shall  pretend  to 
speculate  the  motives  to  the  able  man's 
actions  :  for  the  able  man  deceives  himself  by 
making  the  other  wiser  than  he  is  in  the 
reason  of  his  conduct;  and  the  ordinary  man, 
makes  himself  so,  in  presuming  to  judge  of 
the  reasons  of  the  abler  man's  actions. 

275.  It  is,  in  short,  a  wood,  a  maze;  and 
of  nothing  are  we  more  uncertain,  nor  in  any 
thing  do  we  oftener  befool  ourselves. 

276.  The  mischiefs   are  many  that  follow 
this   humour,  and   dangerous:    for  men  mis 
guide   themselves,  act  upon   false    measures, 
and  meet  frequently  with  mischievous  disap 
pointments. 

277.  It    excludes   all    confidence    in   com 
merce:  allows  of  no  such  thing  as  a  principle 
in  practice;  supposes  every  man  to  act  upon 
other  reasons  than  what  appear;  and  that  there 
is  no  such  thing  as  uprightness  or  sincerity 
among  mankind:  a  trick,  instead  of  truth. 

278.  Neither  allowing  nature,  or  religion, 
but  some  worldly  turn  or  advantage,  to  be  the 
true,  the  hidden  motive  of  all  men. 

279.  It  is  hard  to  express  its  uncharitable- 
ness,  as  well  as  uncertainty;  and  has  more  of 
vanity  than  benefit  in  it. 

280.  This  foolish  quality  gives  a  large  field; 
but  let  what  I  have  said,  serve  for  this  time. 


127 


Reflections  anti 


OF  CHARITY. 

281.  Charity    has    various    senses,    but    is 
excellent  in  all  of  them. 

282.  It  imports,  first,  the  commiseration  of 
the  poor  and  unhappy  of  mankind,  and  extends 
an  helping  hand  to  mend  their  condition. 

283.  They  that  feel  nothing  of  this  are,  at 
best,  not  above  half  of  kin  to  human  race; 
since  they  must  have  no  bowels,  which  makes 
such  an  essential  part  thereof,  who  have  no 
more  nature. 

284.  A  man!  and  yet  not  have  the  feeling 
of  the  wants  or  needs  of  his  own  flesh  and 
blood !  a  monster  rather !  and  may  he  never  be 
suffered  to  propagate  such  an  unnatural  stock 
in  the  world ! 

285.  Such  an  uncharitableness  spoils  the 
best  gains;   and  two  to  one   but  it  entails  a 
curse  upon  the  possessors. 

286.  Nor  can  we   expect   to  be   heard  of 
God  in  our  prayers,  that  turn  the  deaf  ear  to 
the  petitions   of  the   distressed   amongst   our 
fellow-creatures. 

287.  God  sends  the  poor  to  try  us;  as  well 
as  he  tries  them  by  being  such:  and  he  that 
refuses  them  a  little,  out  of  the  great  deal  that 
God  has  given  him,  lays  up  poverty  in  store 
for  his  own  posterity. 

288.  I  will  not  say  these  works  are  merito 
rious,  but  I  dare  say  they  are  acceptable,  and 
go  not  without  their  reward ;  though,  to  humble 

128 


ftefiectiong  anti 


us  in  our  fulness,  and  liberality  too,  we  only 
give,  what  is  given  us  to  give  as  well  as  to 
use;  for  if  we  ourselves  are  not  our  own,  less 
is  that  so  which  God  has  intrusted  us  with. 

289.  Next,  charity  makes  the  best  construc 
tion  of  things  and  persons;  and  is  so  far  from 
being  an  evil  spy,  a  back-biter,  or  a  detractor, 
that  it  excuses  weakness,  extenuates  miscar 
riages,  makes  the  best  of  every  thing,  forgives 
every  body,  serves  all,  and  hopes  to  the  end. 

290.  It  moderates  extremes,  is  always  for 
expedients,    labours   to   accommodate    differ 
ences,  and  had  rather  suffer  than  revenge:  and 
is  so  far  from  exacting  the  utmost  farthing,  that 
it  had  rather  lose,  than  seek  its  own  violently. 

291.  As  it  acts  freely,  so  zealously  too;  but 
it  is  always  to  do  good,  for  it  hurts  no-body. 

292.  An  universal  remedy  against  discord, 
and  an  holy  cement  for  mankind. 

293.  And  lastly,  it  is  love  to  God  and  the 
brethren,    which    raises    the    soul    above    all 
worldly  considerations  :  and  as  it  gives  a  taste 
of  heaven  upon  earth,  so  it  is  heaven,  in  the 
fulness  of  it,  to  the  truly  charitable  here. 

294.  This  is  the  noblest  sense  charity  has: 
after  which  all  should  press,  as  that  "more 
excellent  way." 

295  .  Nay,  most  excellent  :  for  as  faith,  hope, 
and  charity,  were  the  more  excellent  way  that 
the  great  apostle  discovered  to  the  Christians; 
(too  apt  to  stick  in  outward  gifts  and  church 
performances)  so,  of  that  better  way,  he  pre- 
129 


anfc 


f  'erred  charity  as  the  best  part,  because  it  would 
outlast  the  rest,  and  abide  for  ever. 

296.  Wherefore  a  man  can  never  be  a  true 
and  good   Christian  without  charity,  even  in 
the  lowest  sense  of  it;  and  yet  he  may  have 
that   part    thereof,  and  still  be  none    of   the 
apostle's   true    Christian:    since    he   tells   us, 
"That  though  we  should  give  all  our  goods 
to  the  poor  and  want  charity  (in  her  other  and 
higher  senses)  it  would  profit  us  nothing." 

297.  Nay,     "That     though     we     had     all 
tongues,    all   knowledge,    and    even   gifts   of 
prophecy,  and  were  preachers  to  others,  aye, 
and  had  zeal  enough  to  give  our  bodies  to  be 
burned;   yet   if  we  wanted  charity,  it  would 
not  avail  us  for  salvation." 

298.  It  seems  it  was  his  (and  indeed  ought 
to  be  our)  "Unum  necessarium,  "  or  the  "One 
thing  needful:"  which  our  Saviour  attributed 
to  Mary,  in  preference  to  her  sister  Martha, 
that  seems  not  to  have  wanted  the  lesser  parts 
of  charity. 

299.  Would  to  God  this  divine  virtue  were 
more  implanted  and  diffused  among  mankind, 
the  pretenders  to  Christianity  especially:  and 
we    should    certainly    mind    piety   more  than 
controversy;   and  exercise  love  and  compas 
sion,  instead  of  censuring  and  persecuting  one 
another,  in  any  matter  whatsoever. 

FINIS. 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 


LOAN  DEPT. 


Tel.  No.  642-3405 
Renewals  may  be  made  4  days  priod  to  date  due. 
Kenewed  books  are  subject  to  immediate  recall. 


NOVl8fl)-9PM     3 


LD21A-60m-8,'70 
(N8837slO)476 — A-32 


General  Library 

University  of  California 

Berkeley 


2  ,  c  c  "  General  Library 

*tfV221970oT"S 


THE  UNIVERSITY  OF  CALIFORNIA  LIBRARY 


